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Full text of "The book of exposition = Kitab al-izah fi'ilm al-nikah b-it-tamam w-al-kamal [electronic resource] : literally translated from the Arabic with translator's foreword, numerous important notes illustrating the text, and several interesting appendices"

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in  2014 




L-il-Abrar    kull  shei  Barr. 
(Paris  omnia  para). 

Arab  Proverb. 

Niona  eorrotta  mente  intese  mai  sanamente  parole. 

"  Decameron  "  —  Conclusion. 

"Mieux  est  de  ris  qae  de  larmes  escripre, 
Pour  ce  que  rlre  est  le  propre  de  l'homme." 


Nought  is  so  vile  that  on  the  earth  doth  live, 
But  to  the  earth  some  special  good  doth  give, 
Nor  aught  so  good,  but,  strain'd  from  that  fair  use, 
Bevolts  from  true  birth,  stumbling  on  abuse. 

Rom.  and  Jul.,  ii,  3. 


J*rvite,cL  by  C/uVf/iltnzasin,,  .Parur 

The  Seceets  of  Oriental  Sexuologt 


(Kitdi  al-Izah  ffDi  el-Kttal  Ht-Tamai  w-al-Kamal) 





Numerous  important  Notes  illustrating  the  Text,  and 
Several  interesting  Appendices 

Maison  d'Editions  Scientifiques 

13,  Faubourg  Montmartre,  13 

(AU  Eights  reserved) 


■ '    ■  Deux 
de  cet  ouvrage,  destines 
aux  Collections  Nationales,  ont 
ete  deposes  conlbrmement  a  la  loi. 
En  consequence,  l'Editeur  se  reserve  le 

droit  de  propriete  de  la  traduction, 
;       ■■■  et  poursuivra  tons  contrefac- 
teurs  ou  debitants  de 



"There  is  no  need  of  entreaties,  gentlemen,  where  yon  can 
command;  and  therefore,  pray  be  attentive,  and  you  will  hear  a 
true  story,  not  to  be  equalled,  perhaps,  by  any  feigned  ones,  though 
usually  composed  with  the  most  curious  and  studied  art." 

El  cura  y  todos  los  demas  se  lo  agradecieron  y  de  nuovo  se  lo 
rogaron,  y  el  riendose  rogar  de  tantos,  dijo  que  no  eran  menester 
ruegos  adonde  el  mandar  tenia  tanta  faerza;  y  asi  eaten  vuestras 
mercedes  atentos,  y  oiran  an  discurso  verdadero,  a  qnien  podria  ser 
que  no  llegasen  los  mentirosos,  que  con  curioso  y  pensado  artificio 
suelen  componerse. 

Don  Quixote.  Primera  parte,  xxxvin. 















WIVES   30 




THE  PIOUS  WOMAN  ,.   46 


THE  LADY  AND  THE  BARBER    .    .   53 




















HOLES  IN  WALLS.   109 














THE  MAN  ON  HIS  BACK   144 



THE  SQUIRE   152 






A  BYPATH  OF  HUMAN  PASSION,  BY  RICH.  F.  BURTON.   .    .  171 



"Love  took  up  the  harp  of  life,  and 
smote  on  all  the  chords  with  might; 

Smote  the  ehord  of  Self,  that  trembling 
passed  in  music  out  of  Sight." 


[lexander  Dumas  justly  says: — "The  question 
of  Love   is   a  grave   one,  because  Love 
represents  the  Animal  aspect  of  our  nature, 
when  it  does  not  represent  the  Sublime  aspect. 

Love  means  either  Heaven  or  Mud.  It  is  a  Need 
of  Nature  which  demands  the  continuation  of  the 
species  for  an  end  unknown  to  us. 

.  .  .  .  *  You  are  looking  out  for  your  Female :  that  is 
the  Law  of  the  Body;  You  seek  for  Love:  that  is 
the  Law  of  the  Soul.  Of  Females  you  will  find  as 
many  as  you  desire,  more  than  you  may  desire.  Love 
is  another  thing." 

Love  of  Woman  is  the  mightiest  passion  *)  in  the 

J)  Perfectly  ideal  as  it  may  sometimes  seem,  Love  is  yet, 
consciously  or  unconsciously,  based  on  purely  physical  sym- 
pathies which  seek  their  normal  outlet  and  expansion  in 
physical  acts. 


heart  of  Man. — Poets  of  all  lands  and  of  all  times 
have  sung  in  immortal  verses  its  praises  and  enchant- 
ments. Novelists  have  exhausted  their  wit  and  ingenuity 
to  unravel  the  varied  webs  of  noble  heroism  or  criminal 
conspiracy  woven  on  the  ever-busy  shuttles  of  Human 
Passion.    From  the  days  of  Adam  until  now,  Woman 
has  played  the  leading,  if  inconspicuous,  rdle  in  all 
the  changeful  drama  of  the  world's  history.    In  a 
famous  mystic  book  there  occurs  'a  fine  phrase,  which 
is  as  true  as  it  is  well-expressed: — "Love  is  strong 
as  death.    Many  waters  cannot  quench  love,  neither 
can  the  floods  drown  it." ')    Letourneau  says :    14  This 
is  not  exaggerated;  we  may  even  say  that  love  is 
stronger  than  death,  since  it  makes  us  despise  it. 
This  is  perhaps  truer  with  animals  than  with  man, 
and  is  all  the  more  evident  in  proportion  as  the 
rational  will  is  weaker,  and  prudential  calculations 
furnish  no  check  to  the  impetuosity  of  desire."  2) 

Napoleon  well  said  that  men  are  but  grown-up 
children,  influenced  mainly  through  the  imagination. 
The  heart  prompts  the  intellect,  and  the  intellect 
rules  the  will,  and  the  will  chisels  out  the  rough- 
hewn  block  of  life.  Sexuality  plays  the  supreme  r6le 
in  all  phases  of  human  experience.  In  striking  contrast 
with  the  sentiment  of  Tennyson  quoted  at  the  head  of 
the  present  Chapter,  Shakspeare  has  remarked :  *  Love 
is  a  familiar;  love  is  a  devil;  there  is  no  evil  angel 
but  love.  Yet  was  Samson  so  tempted,  and  he  had 
an  excellent  strength;  yet  was  Solomon  so  seduced, 

*)  "Solomon's  Song,"  vm,  6,  7. 

*)  "The  Evolution  of  Marriage,"  chap.  i.  part.  IV. 



and  he  had  a  very  good  wit".  (f Love's  Labour 
Lost",  I,  2.) 

In  the  blindness  of  its  passion,  Love  for  the 
bewitching  daughters  of  Eve  has  wrecked  empires,  l) 
overtoppled  statesmen,  and  sapped  the  strong  foundations 
of  the  proudest  thrones,  the  pillars  of  the  most  ancient 
temples.  Silent  and  invisible,  it  is  yet  like  a  mighty 
sorceress  that  mesmerises  the  most  rebel  will  into 
obedience.  It  is,  in  brief,  the  vital  heat  of  life.  This 
is  proved  by  Philosophy ;  illustrated  by  the  Romance 
of  everyday  existence,  and  Science  steps  in  to  confirm 
previsions  and  reasonings  of  both.  "  Man  has  two 
powerful  instincts,  which  govern  his  whole  life,  and 
give  the  first  impulse  to  all  his  actions :  the  instinct 
of  Self-preservation,  and  the  instinct  of  Race-preserv- 
ation. The  former  reveals  itself  in  its  simplest  form 
as  hunger,  the  latter  as  love  ....  The  result  of  love, 
the  union  of  the  youth  and  the  maiden  into  a  fruitful 
pair,  has  always  been  surrounded  by  more  ceremonies 
and  festivities,  preparations  and  formalities  than  any 
other  act  of  man's  life ;  in  primitive  times  by  customs 
and  etiquette,  and  later,  by  written  laws  confirming 
these  formalities   Love  is  the  great  regulator 

*)  In  case  this  may  seem  too  strong,  we  cite  Helen  of  Troy, 
Cleopatra,  Empress  Eugenie  as  amongst  the  more  salient  of 
many  others  that  will  occur  to  the  historical  reader. 

By  the  term  "love,"  we,  of  course,  mean  the  influence  of 
sexuality,  what  Haeckel  calls  in  scientific  jargon,  "  the  elective 
affinity  of  two  different  cellules — the  spermatic  cell  and  the 
ovulary  cell"  ("  Anthropogenia,"  p.  577.) 

Goethe's  *  Wahlverwandtschaft"  expresses  more  meaning  than 
could  be  conveyed  in  exhaustive  volumes. 



of  the  life  of  the  race,  the  impelling  force  which 
promotes  the  perfecting  of  the  species  and  tries  to 
prevent  its  physical  decay ....  The  propagating 
impulse  alone  is  blind,  and  it  needs  the  reliable  guide, 
love,  to  enable  it  to  reach  its  natural  goal,  which  is 
at  the  same  time  the  perpetuation  and  improvement 
of  its  kind. "  l) 

The  book  before  us  is  an  Ode  in  praise  of  Priapus. 
Here  it  breaks  out  into  the  finest  panegyric;  there  it 
gives  way  to  a  freedom  of  speech  that  astonishes  by 
its  very  lubricity. 

Speaking  of  the  works  of  Baffo,  2)  Octave  Uzanne, 
the  famous  French  man-of-letters,  refers  to  the  Italian 
poet  as  "  this  great  cynic  overflowing  with  erotic 
genius,  that  is  to  say:  the  pleasure  of  physical  love." 

Almost  precisely  similar  terms  may  be  employed 
with  reference  to  the  work  we  have  translated. 
Praise  of  the  Physical  love  of  Woman  is  its  main 
object.  Interspersed  with  Invocations  to  Allah— for 
the  Moslem  is  nothing  if  not  profoundly  religious, 
even  in  those  acts  of  human  life  where  Deity  in  an 
European  mind  is  generally  least  thought  of,— come 
Anecdotes,  Snatches  of  poetry,  Reminiscences  of  famous 
Orators,  Writers  and  Kings  of  the  then  Present  or 
Bygone  times. 

If,  as  Balzac  said;  "  the  Books  of  Rabelais  formed 

')  Max  Nordau  in  "  Conventional  Lies  of  our  Civilization," 
London,  1895,  pages  256-263. 

2)  Vide  "Nos  amis  les  Livres",  p.  56  and  61,  Paris,  1886. 
Baffo  enjoys  in  Italy  about  the  same  unenviable  reputation  for 
utter  obscenity  as  the  Marquis  de  Sade  in  France. 



a  Bible  of  Incredulity,"  the  present  little  brochure 
may  aptly  be  termed  the  ■  Song  of  Songs  of  the 
Flesh."  For  never  was  pen  put  to  paper  with  so 
undisguised  an  object  as  that  had  in  view  by  the 
learned  Sheikh  who  devoted  his  mastery  of  Arabic  to 
its  composition. 

The  reticence  shown  by  the  newly-married  young 
Englishwoman  who,  calling  on  the  butcher,  ordered 
"  stomach  of  pork  "  instead  of  using  the  term  "  belly," 
by  which  that  article  is  known  to  the  "trade,"  would 
be  utterly  incomprehensible  to  an  Arab. 

He  sees  no  harm,  even  when  highly  educated,  in 
"calling  a  spade  a  spade,"  and  referring  to  a  thing 
by  its  right  name.  Yet,  precisely  the  people  who 
wade  sedulously  through  the  filthy  columns  of  gar- 
bage that  adorn  the  great  English  Dailies— the  latest 
spicy  Divorce  suit;  Seduction  and  Paternity  case, 
Oscar  Wilde's  vagaries;  Revelations  of  the  Erotic 
tendencies  of  Massage:  or  an  affair  of  Rape  on  girl, 
or  child,— are  the  first  to  condemn  a  book  issued  in 
a  limited  edition  to  a  select  circle  of  private 

Burton  has  well  pointed  out  that  the  Oriental  fails 
to  grasp  that  it  is  improper  to  refer  in  straightforward 
terms  to  anything  Allah  has  created,  or  of  which  His 
revelation,  the  Holy  Quran,  treats.  But,  on  the  other 
hand,  in  his  conversation  as  in  his  folk-lore,  there  is 
no  subtle  corruption,  or  covert  licentiousness  as  is 
too  largely  found  in  writers  of  many  classes  to-day: 
none  of  the  leering  suggestions  or  false  sentiment 
that  pervade  the  productions  of  the  Catulle  Mendes  and 
Zola  school,  and  their  milk-and- watery  English  imitators. 



We  must  be  on  our  guard  here,  however,  to 
avoid  plunging  into  any  egregious  blunder.  There 
does  exist  in  the  Moslem  mind  a  sentiment  of  shame 
and  modesty,  but  it  is  not  for  precisely  the  same  things 
as  in  Europe.  It  is  the  sentiment  that  forces  an 
Orientate  to  conceal  her  face  before  the  stranger, 
even  though  she  be  only  clothed  in  a  simple  chemise, 
and  obliged  in  the  act  of  covering  her  features  to 
leave  open  to  indiscreet  eyes  those  other  parts  of  her 
person,  of  which  the  modesty  of  European  women  suggests 
the  hiding  up,  or  at  any  rate,  does  not  usually  permit 
her  to  show,  except  under  the  domination  of  amorous 
excitement  in  the  prudent  obscurity  of  the  boudoir.  ') 

In  Moslem  morals,  nakedness  of  words  and  naked- 
ness of  form  do  not  count,  and  yet  the  philosophy 
of  Islam,  large  and  generous  in  all  that  is  natural, 
stamps  onanism  and  other  sensual  irregularities  whe- 
ther legitimate  or  otherwise,  with  a  severity  unknown 
in  occidental  communities. 

*)  It  is  to  this  highly  moral  practice  of  decency  that  the 
Turks  allude  in  giving  to  the  Sultaness  Valide  the  honorary 
title  of  Taj-ul-Mastourat,  or  "Crown  of  Veiled  Heads,"  thereby 
meaning  that  one  honours  in  her  the  first  of  veiled  and  self- 
respecting  women,  as  opposed  to  the  women  of  the  *  infidel 
Christian  "  who,  in  not  going  covered,  are  regarded  as  shameless. 
(See  "Turquie  Officielle,"  by  Paul  de  Regla,  4th  ed.,  1891, 
p.  269.) 

Turkish  women  would  find  perhaps  still  more  foundation  for 
their  opinion  with  regard  to  their  western  sisters  if  they 
could  see  them  perspiring,  and  half  nude,  dancing  round  with 
other  women's  husbands,  who  may  be  utter  strangers  to  them, 
at  some  of  our  great  Society  Balls. 


V  0  R  B  \V  O  K  !>. 


The  writing  of  this  outspoken  treatise  is  credited 
to  J&lal-ad-Dln  as-Siyuti,  although  it  is  only  fair  to 
add  that  the  authorship  is  much  disputed. 

But,  the  fact  of  Jalal-al-Din  having  been  a  sober 
Divine,  and  a  historian  who  could  rank  in  the  lists 
with  the  best,  does  not  of  itself  detract  from  the 
probability  of  his  having  given  birth  to  the  work. 

In  Europe,  in  this  hypercritical  Nineteenth  Century, 
it  would  be  considered  very  improper  if,  for  instance, 
men  like  Canons  Farrar,  Wilberforce  or,  to  go  to 
France,  a  Cardinal  of  the  Catholic  Church,  were  to 
put  their  name  to  a  treatise,  which  had  for  express 
object  the  praise  and  glorification  of  the  carnal  pleasures 
to  be  had  from  women's  intercourse,  even  though 
their  aim,  in  so  doing,  were  to  counteract  certain 
unnatural  vices. 

Such  men  as  these  may  be  allowed  to  inveigh  in 
general  terms  and  covert  manner  against  sexual  sin, 
providing  they  offend  nobody  in  particular,  while 
tickling  every  one's  ears  with  rhetorical  embellishments. 
Society  must  not  be  shocked.  Now,  in  the  East 
people  are  more  honest  and  outspoken  on  these 
matters.  No  false  shame  prevails,  and  consequently, 
far  less  uncleanness.  No  ■  Society  fob  tue  Prevention 
01  Vice"  exists,  and  men  of  Mr.  Stead's  stamp  would 
have  to  seek  some  other  trade  entirely  unconnected 
with  the  "Maiden  Tribute"  line,  or  faked-up  *  Exposures 
of  Modern  Babylon."  In  the  East,  men  of  great  social 
standing,  and  high  religious  dignitaries,  did  not  think 
it   beneath   them   to   compose   works   upon  sexual 




questions.  Thus,  d'Herbelot  attributes  one  of  the 
most  outspoken,  a  4to  of  464  pages,  called  the 
8  Halbat  al-Kumayt* ,  or  "Race  Course  of  the  Bay- 
Horse  ",  a  poetical  and  horsey  term  for  grape  wine, 
to  the  Hadj-Shams  al-Din  Muhammad. 

To  give  an  idea  of  its  contents  we  extract  a  story 
from  this  delightful  classic: — 


One  day  at  Cairo,  an  Arab  met  in  a  deserted  bye- 
street,  a  fellah  woman,  or  peasant.  She  was  standing 
between  two  large  leather  bottles  of  oil,  awaiting  a 
customer.  He  approached  her,  inquired  the  price  of 
her  merchandise,  and  asked  to  taste  it.  The  woman 
undid  the  mouth  of  one  of  the  bottles ;  the  customer 
tasted  it  and  found  it  good.  8  Let  us  see, "  he 
said,  "if  the  other  bottle  is  of  the  same  quality." 
The  woman  held  with  one  hand  the  neck  of  the 
bottle  that  was  already  open,  and  the  Arab  undid  the 
other.  *  Hold  the  neck  of  this  one,"  he  said  to  the 
oil-seller,  u  whilst  I  compare  the  two  oils."  So  saying, 
he  poured  a  little  oil  from  each  bottle  into  each  hand, 
attentively  examined  the  two  samples,  then  mingled 
them  together  in  his  left  hand,  then  suddenly  drew 
out  his  tool,  rubbed  it  with  oil,  then  pulled  up  the 
woman's  clothes.  She,  being  occupied  in  holding  the 
necks  of  the  bottles,  could  not  defend  herself.  He 
pushed  her  against  the  wall,  inserted  his  weapon  in 
her,  accomplished  his  design,  and  went  away  without 
fear  of  being  pursued,  on  account  of  her  embarrassment. 

"I  see,"   he  said,   as  he  went  away,  "that  the 



proverb  is  true  which  says  that  8  a  woman  takes 
more  care  of  what  is  in  her  hands  than  of  what  is 
between  her  legs." 

The  learned  Sprenger,  a  physician  as  well  as  an 
Arabist,  says  ("  Al  Mas'  udi",  p.  384)  of  a  tractate 
by  the  celebrated  Rhazes  in  the  Leyden  Library, 
a  The  number  of  curious  observations,  the  correct  and 
practical  ideas,  and  the  novelty  of  the  notions  of 
Eastern  nations  on  the  subjects  which  are  contained 
in  this  book,  render  it  one  of  the  most  important 
productions  of  the  medical  literature  of  the  Arabs." 

It  is  generally  said  abroad,  points  out  Burton,  that 
the  English  have  the  finest  women  in  Europe,  and 
the  least  know  how  to  use  them.  In  the  East,  this 
branch  of  the  fruitful  knowledge-tree  is  not  neglected. 
Modern  education  in  Europe  insists,  as  a  rule,  upon 
keeping  from  boy  and  girl  all  knowledge  of  sexual 
subjects,  leaving  them  to  glean  and  acquire  this  part 
of  life's  training  as  best  they  may.  With  what 
entailment  of  unspeakable  misery  and  needless  shame 
the  truth  is,  in  many  cases,  arrived  at,  is  too  well- 

Physiology,  it  is  true,  is  pretended  to  be  taught, 
but  that  section  treating  of  what  the  Turks  call  a  la 
partie  au-dessous  de  la  taille  is  avoided  with  precious 
care,  as  though  the  organs  of  generation  were  un- 
worthy of  notice,  and  we  ought  all  to  be  ashamed  of 
our  existence.  A  system  like  this  has  its  results, 
the  bitter  harvest  being  reaped  in  the  after-years  of 
the  broken  life,  the  blighted  family,  or  mournful  pro- 
cession of  diseased  generations.  You  may  affect  to 
ignore  that  wTater  will  drown,  or  fire  burn,  but  falling 



into  a  sufficient  quantity  of  the  one,  or  thrusting  your 
head  into  a  blazing  furnace  of  the  other,  will  quickly 
put  an  end  to  such  ostrich-like  hallucinations. 


Some  parts  of  our  translation,  particularly  at  the 
commencement  of  it,  have  been  thrown  into  a  kind 
of  rhymed  prose.  A  word  in  explanation  of  this  is, 
probably,  for  some  readers  necessary.  Otherwise  one 
may  be  condemned  unheard  on  a  charge  of  affectation. 
"  Al-Saj'a,  as  scholars  are  aware,  the  fine  style,  or 
style  fleuri,  also  termed  Al-Badi'a,  or  euphuism,  is  the 
basis  of  all  Arabic  euphony.  The  whole  of  the  Koran 
is  written  in  it,  and  the  same  is  the  case  with  the 
Makamat  of  Al-Hariri  and  the  prime  masterpieces  of 
rhetorical  composition:  without  it  no  translation  of 
the  Holy  Book  can  be  satisfactory  or  final,  and  wThere 
it  is  not,  the  famous  assemblies  become  the  prose  of 
prose.  Burton,  writing  further  in  his  usual  exhaustive 
manner  on  this  subject,  says :  "  English  translators 
have,  unwisely  I  think,  agreed  in  rejecting  it,  while 
Germans  have  not."  M.  Preston  l)  assures  us  that 
*  rhyming  prose  is  extremely  ungraceful  in  English, 
and  introduces  an  air  of  flippancy:"  this  was  certainly 
not  the  case  with  Friedrich  Ruckert's  version  of  the 
great  original,  and  I  see  no  reason  why  it  should  be 

*)  Rev.  F.  Preston,  translated  the  Mak'am'at,  or  Rhetorical 
Anecdotes  of  Abu'l  Kasem  al  Hariri,  of  Basra  into  verse  and 
Prose  (1850).  He  illustrates  his  rendering  with  annotations. 
The  style  is  certainly  easy,  but  the  great  freedom  he  has  taken 
with  the  original  is  regrettable. 



so  or  become  so  in  our  tongue.  Torrens  declares 
that  u  the  effect  of  the  irregular  sentence  with  the 
iteration  of  a  jingling  rhyme  is  not  pleasant  in  our 
language:"  he  therefore  systematically  neglects  it,  and 
gives  his  style  the  semblance  of  being  g  scamped, 8 
with  the  object  of  saving  study  and  trouble.  M.  Payne 
deems  it  8  an  excrescence  born  of  the  excessive  facilities 
for  rhyme  afforded  by  the  language,  and  of  Eastern 
delight  in  antithesis  of  all  kinds,  whether  of  sound  or 
of  thought;  and,  aiming  elaborately  at  grace  of  style, 
he  omits  it  wholly,  even  in  the  proverbs. 8  Burton 
then  goes  on  to  state  his  reasons  for  the  employment 
of  this  peculiar  style  as  applied  to  our  own  tongue, 
questioning  Payne's  dictum  that  the  B  Seja  form  is 
utterly  foreign  to  the  genius  of  English  prose,  and 
that  its  preservation  would  be  fatal  to  all  vigour  and 
harmony  of  style."  Antony  Munday,  who  translated 
■  The  History  of  Prince  Palmerin  of  England,  8 
attempted  the  style  in  places  with  considerable  success, 
and  Edward  Eastwick,  in  his  version  of  the  tf  Gulistan  " 
from  the  Persian,  made  artistic  use  of  it. 

A  kindly  critic  and  reviewer  of  Burton's  translation 
of  the  "  Nights 8  where  the  Saj'a  has  been  trans- 
ferred into  English  with  matchless  effect  and  brilliancy, 
writes ;  u  These  melodious  fragments,  these  little  eddies 
oi  song  set  like  gems  in  the  prose,  have  a  charming 
effect  on  the  ear.  They  come  as  dulcet  surprises, 
and  most  recur  in  highly-wrought  situations,  or  they 
are  used  to  convey  a  vivid  sense  of  something  exqui- 
site in  nature  or  art.  Their  introduction  seems  due 
to  whim,  or  caprice,  but  really  it  arises  from  a  pro- 
found study  of  the  situation,  as  if  the  Tale-teller  felt 



suddenly  compelled  to  break  into  the  rhythmic  strain." 

This  rhymed  prose,  to  which  the  Arabs  gave  the 
name  of  Saj'a,  from  a  fancied  resemblance  between 
its  rhythm  and  the  cooing  of  a  dove,  is  the  peculiar 
diction  of  the  race,  and  indeed,  part  and  parcel  of 
the  genius  of  the  Arabic  language  itself. 

This  is  no  place  to  go  into  the  history  of  the 
growth  and  development  of  this  remarkable  linguistic 
peculiarity,  which  indeed  bears  a  striking  likeness  to 
the  form  of  composition  employed  in  the  Hebrew. 
The  poetical  literature  of  both  languages  was  built 
up,  we  may  assume,  on  the  common  foundation  of 
the  Semitic  life,  and  they  certainly,  amid  all  their 
diversity,  bear  traces  of  this  primitive  union.  Compare 
the  curse  and  blessing  of  Noah  on  his  sons,  the 
answer  of  Jehovah  to  Rebekah  when  she  enquires 
concerning  the  struggling  children  in  her  womb,  the 
blessings  of  Isaac  upon  Jacob  and  Esau,  the  curse 
of  Moab  m  Numbers  XXI  27,  and  the  Song  of  Israel 
at  the  digging  of  the  well,  verse  17.  The  rhymed 
prose  of  the  Arabs  may  therefore  be  placed  as  the 
analogue  of  Hebrew  poetry,  and  the  origin  of  both 
referred  to  the  primitive  ages  of  the  Semitic  Race. 
The  history  of  rhymed  prose  is  the  history  of  Arabic 

I  can  do  no  more  than  add  in  the  words  of  Sir 
Richard  Francis  Burton  :  u  Despite  objections  manifold 
and  manifest,  I  have  preserved  the  balance  of  sentences 
and  the  prose  rhyme  and  rhythm  which  Easterns 
look  upon  as  mere  music.  This  Saj'a  has  in  Arabic 
its  special  duties.  It  adds  a  sparkle  to  description 
and  a  point  to  proverb,  epigram  and  dialogue:  it 




correspondence  with  our  artful  alliteration,  and  gener- 
ally, it  defines  the  boundaries  between  the  classical 
and  the  popular  stvles.  This  rhymed  prose  may  be 
"un-English"  and  unpleasant,  even  irritating  to  the 
British  ear;  still  I  look  upon  it  as  a  sine  qua  non 
for  a  complete  reproduction  of  the  original "  !). 


Nothing  is  more  remarkable  than  the  perfectly 
mistaken  notions  held,  [mostly  by  Englishmen,  who, 
by  the  way,  represent  the  mightiest  Mohammadan 
Power  in  the  world,  respecting  the  Position  of  Woman 
among  their  fellow-subjects  professing  the  Religion 
of  Islam  in  India.  Such  notions  are  far  more  dangerous 
than  utter  ignorance,  as  they  serve  to  place  many 
millions  of  people  in  a  false  light,  and  create  an 
animus  that  has  no  right  to  exist.  Otherwise  the 
preposterous  legends  that  get  handed  down  from 
father  to  son  anent  this  subject  would  deserve  ridicule 

*)  It  is  only  loyal  to  say  that  we  are  indebted  for  a  large 
part  of  the  information  here  set  forth  to  the  late  Thomas' 
Chenery's  learned  introduction  to  his  able  translation  of  the 
first  twenty-six  "Assemblies  of  Al-Hariri  *  (London  1867); 
and  Burton's  article  on  u  The  Saj'a "  in  the  X.  vol.  of  his 
marvellous  version  of  the  "Nights".  Chenery  was  Editor  of 
the  u  Times "  newspaper,  as  well  as  a  profound  Arabic  Scholar, 
and  a  Barrister. 

I  hope  this  frank  avowal  will  save  me  from  impeachment  for 
piracy  on  the  high  seas  of  literature. 

9)  Islam  means  a  Surrender, "  one  of  the  grandest  names 
for  a  Religion',  says  even  wary  Prof.  Max  Muller,  that  has 
ever  been  invented ! 



and  derision  rather  than  serious  answer  or  argument. 
Much  of  the  stuff  about  the  Polygamy  of  Moslems 
is,  no  doubt,  due  to  the  pious  inventions  of  parsons 
and  missionaries  not  blessed  with  the  luxury  of  an 
over-cultivated  conscience,  and  more  solicitous  for 
the  supposed  "  Glory  of  God n  than  the  consecration 
of  the  Truth.  Their  lies  and  subterfuges,  fabricated 
with  the  intent  of  vilifying  one  of  the  noblest  religions 
current  amongst  men,  have  been  refuted  by  able 
writers  over  and  over  again :  but,  with  that  powerful 
vitality  displayed  by  falsehoods  in  general,  and  half- 
truths  in  particular,  they  are  constantly  re-springing 
into  existence,  either  in  the  same  or  another  form, 
seeming  indeed  to  possess— unlike  the  proverbial  cat — 
not  merely  nine,  but  Nine  Hundred  and  Ninety-Nine 

Now  this  subject  has  been  ably  argued  by  many 
learned  men,  in  particular  by  John  Davenport  ]), 
and,  for  fear  lest  we  should  be  ourselves  suspected 
of  too  much  bias,  we  prefer  to  quote  him  in  externa. 
No  other  writer  has  handled  the  question,  to  our 
knowledge,  with  more  clearness  and  common-sense. 


"Another  charge  brought  against  Mohammed  is 
the  sensual  character  of  the  joys  promised  by  him 
in  his  Paradise  to  those  who  receive  his  Law,  and 
conform  their  lives  to  the  precepts  it  contains;  but, 

')  An  Apology  for  Mohammad  and  the  Koran.  Lond.  1882. 



upon  reflection,  it  will  be  found  that  there  is  nothing 
so  absurd  in  this  as  is  generally  imagined  by  Christians, 
when  it  is  considered  that  our  bodies  will,  as  we 
are  told,  assume  at  the  resurrection  a  form  so  per- 
fect as  infinitely  to  surpass  all  that  we  can  conceive, 
and  that  our  senses  will  acquire  so  extraordinary  an 
activity  and  vigour  as  to  be  susceptible  of  the  greatest 
pleasures,  each  according  to  the  difference  of  their 
objects,  for,  indeed,  if  we  take  away  from  those 
faculties  their  proper  exercise,  if  we  deprive  them 
of  the  lit  objects  to  please  and  gratify  them,  it  cannot 
be  otherwise  than  supposed  that  they  have  not  only 
been  given  us  to  no  purpose,  but  even  to  inflict  upon 
us  continual  disappointment  and  pain.  For,  in  fact, 
by  supposing  that  the  soul  and  body  are  restored 
to  us,  as  must  be  necessarily  the  case  if  our  bodies 
are  restored  in  perfect  state,  it  is  not  clear  upon  what 
grounds  it  can  be  supposed  that  the  senses  should 
not  have  objects  to  exercise  upon,  in  order  to  be 
capable  of  bestowing  and  of  tasting  all  the  pleasures 
which  they  may  be  capable  of  affording.  Can  there 
be  any  sin,  crime,  shame  or  degradation  in  the  enjoy- 
ment of  such  pleasures?  And  as  to  that  pleasure 
more  particularly  denounced — that  of  the  sexes— did 
not  the  Almighty  institute  and  grant  it  to  the  most 
perfect  creatures  who  ever  appeared  in  the  world  ? 
And  as  the  Almighty  had  freely  and  liberally  provided 
for  them  whatever  was  necessary  for  the  preservation 
of  life,  so  He  made  them  susceptible  of  the  most 
rapturous  delight  in  the  act  'and  duty  of  multiplying 
their  species. 

That  Mohammad,  in  his  Quran,  promises  the  faithful 



the  use  of  women,  and  mentions  delightful  gardens 
and  other  sensual  delights,  is  true,  but  that  he  places 
the  chief  happiness  in  these  things  is  a  mistake.  For 
as  the  soul  is  more  noble  than  the  body,  so  he  was 
willing  to  allow  the  body  its  own  pleasures,  that  by 
the  reward  he  promised  he  might  the  more  easily 
allure  the  rude  Arabians,  who  thought  of  nothing  but 
that  which  was  gross  and  sensual,  to  fall  into  the 
worship  of  the  one  and  only  true  God  as  expounded 
in  his  doctrine. 

But  Mohammad  always  assigned  to  the  soul  its 
own  peculiar  pleasures,  viz,  the  beholding  the  face 
of  God,  which  will  be  the  greatest  of  all  delights,  the 
fulness  of  joy,  and  which  will  cause  all  the  other 
pleasures  of  Paradise  to  be  forgotten,  they  being 
common  to  the  cattle  that  graze  in  the  field.  He 
that  beholdeth  his  gardens,  wives,  goods  and  servants, 
reaching  through  the  space  of  a  thousand  years'journey, 
is  but  in  the  lowest  degree  among  the  inhabitants  of 
Paradise ;  but  among  them  he  is  in  the  supreme  degree 
of  honour  with  God,  who  *  contemplates  His  divine 
countenance  every  morn."  It  is  therefore  false  that 
the  pleasures  of  the  Moslem's  Paradise  consist  exclusively 
in  corporeal  things  and  the  use  of  them;  it  is  false, 
also,  that  all  Moslims  believe  those  pleasures  to  be 
corporeal;  for  many  contend,  on  the  contrary,  that 
those  things  are  said  parabolically  and  are  considered 
as  of  spiritual  delight,  in  the  same  manner  as  the 
Doctors  of  the  Christian  church  maintain  that "  Solomons 
Song "  is  not  a  mere  Epithalamium,  but  is  to  be 
understood  in  a  spiritual  sense  as  typical  of  Christ's 
love  for  his  church. 



The  famous  Hyde  ')  writes :  That  those  sensual 
pleasures  of  Paradise  are  thought  by  wiser  Believers 
in  Islam  to  be  allegorical,  that  they  may  be  then 
better  conceived  by  human  understanding,  just  as  in 
the  Holy  Scriptures  many  things  are  said  after  the 
manner  of  man.  For  writing  to  the  ambassador  for 
Morocco,  when  I  mentioned  a  garden  pleasant  like 
that  of  Paradise,  he  checking  me,  wrote  back  that 
Paradise  was  such  a  place  to  which  nothing  could  be 
likened ;  such  as  "  neither  eye  hath  seen,  ear  heard, 
neither  hath  it  entered  into  the  heart  of  man  to 
conceive."  To  this  may  likewise  be  added  the 
testimony  of  the  famous  Herbelot,  who  after  having 
shown  3)  that  Moslems  place  the  chief  good  in  the 
Communion  of  God,  and  the  celestial  Joys  in  the 
fruition  of  the  light  of  the  Divine  countenance,  which 
make  Paradise  wherever  it  is,  writes  thus  ;— It  is  not 
therefore  true  which  many  authors  who  have  opposed 
Islam  have  asserted —that  the  Moslems  know  no  other 
happiness  in  Heaven  but  the  use  of  pleasures  which 
affect  the  senses. 

From  what  precedes  it  follows  that  much  more 
than  is  just  has  been  said  and  written  about  the 
sensual  character  of  Mohammad  s  religion.  No  doubt, 
that  from  a  Christian  point  of  view,  and  taken  in  the 
abstract,  certain  usages  of  the  people  of  the  East 
present  themselves  to  European  criticism  as  real  defects 
and  as  great  vices,  but  with  a  little  more  of  evangelical 

*)  In  his  Not:  ad  Biboi,  Turcar  Liturg,  p.  21. 
s)  In  his  "  Biblioiheca  Orientalis 71 . 




charity  we  should  treat  them  less  severely.  We  should 
take  more  into  account  the  influence  of  origin  and  the 
material  necessity  of  social  obligations. 

Equally  mistaken,  if  not  wilfully  unjust,  are  those 
who  find  in  Mohammad's  sensual  Paradise,  a  reflex 
of  his  own  character  and  represent  the  Prophet — 
("Impostor''  they  call  him) — as  a  sensual  Voluptuary, 
for  so  much  to  the  contrary,  he  was  a  poor,  hard- 
toiling,  ill-provided  man,  careless  of  what  vulgar  men 
so  eagerly  labour  and  contend  for. 


Polygamy  was  a  custom  general  throughout  the 
East  so  long  back  as  the  days  of  the  Patriarch 
Abraham,  and  which,  'tis  certain,  from  innumerable 
passages  in  scripture,  some  of  which  we  shall  quote, 
could  not  in  those  purer  ages  of  mankind  have 
been  regarded  as  sinful. 

Polygamy  was  permitted  among  the  ancient  Greeks, 
as  in  the  case  of  the  detachment  of  young  men  from 
the  army,  mentioned  by  Plutarch.  It  was  also  defended 
by  Euripides  and  Plato.  The  ancient  Romans  were 
more  severe  in  their  morals,  and  never  practised  it, 

*)  Syed  Ameer  Ali  says  justly:— "In  certain  stages  of  social 
development  polygamy,  or  more  properly  speaking,  polygyny,— 
the  union  of  one  man  with  several  women  is  an  unavoidable 
circumstance.  The  frequent  tribal  wars  and  the  consequent 
decimation  of  the  male  population,  the  numerical  superiority 
of  women,  combined  with  the  absolute  power  possessed  by  the 
chiefs,  originated  the  custom  which  in  our  advanced  times  is 
justly  regarded  as  an  unendurable  evil."  The  Spirit  of  Islam, 
Lond.  1891.  (Trans). 



although  it  was  not  forbidden  among  them:  and 
Marc  Antony  is  mentioned  as  the  first  who  took  the 
liberty  of  having  two  wives.  From  that  time  it 
became  pretty  frequent  in  the  empire  till  the  reigns 
of  Theodosius,  Honorius,  and  Arcadius,  who  first 
prohibited  it  by  an  express  law,  A.  D.  393.  After 
this  the  Emperor  Valentinian  permitted,  by  an  edict, 
all  the  subjects  of  the  empire,  if  they  pleased,  to 
marry  several  wives;  nor  does  it  appear  from  the 
ecclesiastical  history  of  those  times  that  the  Bishops 
made  any  objection  to  its  introduction. 

Valentianus  Constantias,  son  of  Constantine  the 
Great,  had  many  wives.  Clotaire,  King  of  France, 
and  iEribartus  and  Hypercius  his  sons,  had  a  plurality 
also.  Add  to  these,  Pepin  and  Charlemagne,  of  whom 
St.  Urspergensus  witnesses  that  they  had  several 
wives.  Lothaire  and  his  son,  as  likewise  Arnolphus  VII, 
Emperor  of  Germany  (A.  D.  888),  and  a  descendant 
of  Charlemagne,  Frederic  Barbarossa  and  Philippe 
Theodatus  King  of  France.  Among  the  first  race  of 
the  Kings  of  the  Franks,  Contran,  Caribert,  Sigebert 
and  Chilperic  had  several  wives  at  one  time.  Contran 
had  within  his  palace  Veneranda  and  Mercatrude  and 
Ostregilde,  acknowledged  as  his  legitimate  wives; 
Caribert  had  Merflida,  Marconesa  and  Theodogilda. 

Father  Daniel  confesses  the  polygamy  of  the  French 
Kings.  He  denies  not  the  three  wives  of  Dagobert  I., 
expressly  asserting  that  Theodobert  espoused  Dentary, 
although  she  had  a  husband,  and  himself  another  wife, 
named  Visigelde.  He  adds  that  in  this  he  imitated 
his  uncle  Clotaire,  who  espoused  the  widow  of  Creodomir, 
although  he  had  already  three  wives. 


F  0  R  E  W  0  R  D. 

With  respect  to  the  physiological  reason  for  polygamy, 
it  has  been  observed  by  the  celebrated  Montesquieu 
that  women  in  hot  climates  are  marriageable  at  eight, 
nine,  or  ten  years  of  age;  thus,  in  those  countries, 
infancy  and  marriage  almost  go  together. 

They  are  old  at  twenty.  Their  reason,  therefore 
never  accompanies 

When  beauty  demands  the  empire,  the  want  of 
reason  forbids  the  claim;  when  reason  is  obtained, 
beauty  is  no  more. 

Thus  woman  must  necessarily  be  in  a  state  of 
dependence;  for  reason  cannot  procure  in  old  age 
that  empire  which  even  youth  and  beauty  combined 
could  not  bestow.  It  is  therefore  extremely  natural 
that  in  these  places  a  man,  when  no  law  opposes  it, 
should  leave  one  wife  to  take  another,  and  that 
polygamy  should  be  introduced. 

In  temperate  climates,  where  the  charms  of  women 
are  best  preserved,  where  they  arrive  later  at  maturity 
and  have  children  at  a  more  advanced  season  of  life, 
the  old  age  of  their  husbands  in  some  degree  follows 
theirs;  and  as  they  have  more  reason  and  knowledge 
at  the  time  of  marriage,  if  it  be  only  on  account  of 
their  having  continued  longer  in  life,  it  must  naturally 
introduce  a  kind  of  equality  between  the  sexes,  and, 
in  consequence  of  this,  the  law  of  having  only  one 
wife.  Nature,  which  has  distinguished  men  by  their 
reason  and  bodily  strength,  has  set  no  other  bounds 
to  their  power  than  those  of  this  strength  and  reason. 
It  has  given  charms  to  women,  and  ordained  that 
their  ascendancy  over  men  shall  end  with  those 
charms ;  but  in  hot  countries  these  are  found  only  at 


the  beginning,   and   never  in  the  progress  of  life. 

Thus  the  Law  which  permits  one  wife  is  physically 
conformable  to  the  climate  of  Europe,  and  not  that 
of  Asia.  This  is  the  reason  why  Islam  was  established 
with  such  facility  in  Asia,  and  extended  with  so  much 
difficulty  in  Europe;  why  Christianity  is  maintained 
in  Europe,  and  almost  destroyed  in  Asia;  and  in 
fine,  why  Moslims  have  made  such  progress  in  China 
and  Christians  so  little. 

In  appears  from  Cesar,  that  in  early  times  our 
ancestors  practised  polyandry,  ten  or  twelve  husbands 
having  only  one  wife  among  them.  When  the  Roman 
Catholic  missionaries  came  among  these  primitive  people, 
they  encouraged  celibacy,  and  held  that  the  marriage 
of  a  man  with  a  widow  was  bigamy,  and  punishable 
canonically.  At  length  we  subsided  into  monogamy, 
as  appears  to  have  been  the  practice  of  the  ancient 
Germans,  according  to  Tacitus  (De  Moribus  Germanorum). 

As  to  the  lawfulness  of  polygamy,  it  will  be  seen 
by  referring  to  the  following  passages  in  the  scriptures, 
that  it  was  not  only  approved  but  even  blessed  by 
Jehovah  himself.  Genesis  XXXV,  22;  Exodus  XXI, 
v.  2;  Deuteronomy  XVII,  v.  17;  1  Samuel  V,  v.  13; 
Judges  VIII,  v.  30;  Judges  XII,  v.  9.  14. 

St.  Chrysostom,  speaking  of  Abraham  and  Hagar, 
says.  "These  things  were  not  then  forbidden."  So 
St.  Augustine  observes  that  there  was  a  blameless 
custom  of  one  man  having  many  wives,  which  at 
that  time  might  be  done  in  a  way  of  duty,  which 
now  cannot  be  done  but  from  licentiousness,  because, 
for  the  sake  of  multiplying  posterity,  no  law  forbade 
a  plurality  of  wives. 



Boniface,  Confessor  of  Lower  Germany,  having  con- 
sulted Pope  Gregory,  in  the  year  726,  in  order  to 
know  in  what  cases  a  husband  might  be  allowed  to 
have  two  wives,  Gregory  replied  on  22nd  November 
of  the  same  year  in  these  words— If  a  wife  be 
attacked  by  a  malady  which  renders  her  unfit  for 
conjugal  intercourse,  the  husband  may  marry  another ; 
but  in  that  case  he  must  allow  his  sick  wife  all 
necessary  support  and  assistance. 

Many  works  have  been  published  in  defence  of 
polygamy  even  by  writers  professing  Christianity. 
Bernardo  Ochinus,  general  of  the  Order  of  Capuchins, 
published  about  the  middle  of  the  sixteenth  century, 
dialogues  in  favour  of  the  practice,  and  about  the 
same  time  appeared  a  treatise  on  behalf  of  a  plurality 
of  wives ;  the  author  whose  real  name  was  Lysarus, 
having  assumed  the  pseudonym  of  Theophilus  Aleuthes. 

Selden  proves,  in  his  Uxor  Hebraica,  that  polygamy 
was  allowed  not  only  among  Jews,  but  likewise 
among  all  other  nations. 

But  the  most  distinguished  defender  of  Polygamy 
was  the  celebrated  John  Milton,  who  in  his  k  Treatise 
on  Christian  Doctrine,"  after  quoting  various  passages 
from  the  Bible  in  defence  of  the  practice,  says: 
"  Moreover,  God,  in  an  allegorical  fiction  (EzekielXXIlI), 
represents  Himself  as  having  espoused  two  wives, 
Aholah  and  Aholiah,  a  mode  of  speaking  which 
Jehovah  would  by  no  means  have  employed,  especially 
at  such  a  length  even  in  a  parable,  nor  indeed  have 
taken  upon  Himself  such  a  character  at  all,  if  the 
practice  which  it  implied  had  been  intrinsically  dis- 
honourable or  shameful. 



On  what  grounds,  then,  can  a  practice  be  con 
sidered  as  so  dishonourable  or  shameful  which  is 
prohibited  to  no  one  even  under  the  Gospel ;  for  that 
dispensation  annuls  none  of  the  merely  civil  regulations 
which  existed  previously  to  its  introduction.  It  is 
only  enjoined  that  elders  and  deacons  should  be 
chosen  from  such  as  were  husbands  of  one  wife 
(I  Tim  III,  v.  2).  This  implies,  not  that  to  be  the 
husband  of  more  than  one  wife  would  be  a  sin,  for 
in  that  case,  the  restriction  would  have  been  equally 
imposed  on  all,  but  that  in  proportion  as  they  were 
less  entangled  in  domestic  affairs,  they  would  be  more 
at  leisure  for  the  business  of  the  Church.  Since 
therefore  polygamy  is  interdicted  in  this  passage  to 
the  ministers  of  the  Church  alone,  and  that  not  on 
account  of  any  sinfulness  in  the  practice,  and  since, 
none,  of  the  other  members  are  precluded  from  it,  either 
here  or  elsewhere,  it  follows  that  it  Was  permitted,  as 
aforesaid,  to  all  the  remaining  members  of  the  Church, 
and  that  it  was  adopted  by  many  without  offence." 

Lastly,  I  argue  as  follows  from  Hebrews,  XIII, 
v.  4. — Polygamy  is  either  marriage,  fornication,  or 
adultery.  The  apostle  recognises  no  fourth  state. 
Reverence  for  so  many  patriarchs  who  were  poly- 
gamists  will,  I  trust,  deter  every  one  from  considering 
it  as  fornication  or  adultery,  u  for  whoremongers  and 
Adulterers  God  will  judge,"  whereas  the  patriarchs 
were  the  objects  of  his  especial  favour,  as  he  himself 
witnesses.  If  then  Polygamy  be  marriage  properly 
so  called,  it  is  also  lawful  and  honourable:  according 
to  the  same  Apostle,  marriage  is  honourable  in  all, 
and  the  bed  undefiled." 




Mohammed,  therefore,  did  but  legalize  a  practice 
not  only  honoured  but  even  blessed  by  God  Himself 
under  the  old  dispensation,  and  declared  to  be  lawful 
and  honourable  under  the  new  one ;  and,  consequently,  he 
must  be  exonerated  from  the  charge  of  having  santioned 
Polygamy,  and  thereby  encouraged  licentiousness. 

The  chief  arguments  adduced  against  polygamy 
are  that  it  introduces  into  the  matrimonial  state  a 
despotic  usurpation  which  destroys  the  equality  of 
rank  between  the  sexes;  that  it  is  destructive  of 
real  love  and  friendship;  that  it  is  the  parent  of 
jealousy  and  domestic  dissensions. 

The  belief  that  the  possessor  of  a  harem  of  wives, 
in  those  countries  where  polygamy  is  permitted,  exer- 
cises a  despotic  sway  over  them,  is  one  of  those 
errors  which  Western  people  adopt  from  their  ignor- 
ance of  Asiatic  manners.  Where  marital  discipline 
prevails  in  the  East  it  is,  on  the  contrary,  amongst 
those  whom  poverty  condemns  to  monogamy.  It 
often  happens  that,  where  there  are  many  wives,  one 
will  rule  the  rest,  and  the  husband  into  the  bargain. 
Those  who  have  looked  into  the  works  written  by 
natives  of  the  East,  which  give  true  particulars  of 
Oriental  manners,  will  at  once  perceive  that  the 
notion  of  women  being  the  objects  of  domestic  tyranny 
in  that  part  of  the  world  is  merely  ideal.  u  Little," 
says  Mr.  Atkinson.  a  is  understood  in  England  of  the 
real  situation  of  women  in  the  East  beyond  the 
impression  of  their  being  everywhere  absolute  slaves 
to  their  tyrant  husbands,  and  cooped  in  a  harem, 
which  to  them,  it  is  supposed,  can  be  nothing  better 
than  a  prison." 



But  this  he  denies,  and  he  shows  how  much  power 
and  how  many  privileges  Muslim  women  possess. 

So  far  from  the  harem  being  a  prison  to  the  wives, 
it  is  a  place  of  liberty,  where  the  husband  himself 
is  treated  as  an  interloper.  The  moment  his  foot 
passes  the  threshold  everything  reminds  him  that  he 
is  no  longer  lord  and  master;  children,  servants,  and 
slaves,  look  alone  to  the  principal  lady.  In  short, 
she  is  paramount ;  when  she  is  in  good  humour, 
everything  goes  on  well,  and  when  in  bad,  nothing 
goes  right. 

Mirza  Abu-Talib  Khan,  a  Persian  nobleman,  who 
visited  England  between  sixty  and  eighty  years  ago, 
paid  great  attention  to  our  domestic  habits.  In  the 
account  of  his  visit  which  he  afterwards  published, 
and  which  was  translated  into  English,  he  assigns 
reasons  to  show  that  the  Moslem  Women  have  more 
power  and  liberty,  and  are  invested  with  greater 
privileges  than  European  ones,  and  he  annihilates  at 
once  the  notion  of  the  marital  despotism  of  polygamy, 
by  observing.  *  From  what  I  know,  it  is  easier  to  live 
with  two  tigresses  than  with  two  wives.77 

The  celebrated  traveller,  Niebuhr,  is  of  the  same 
opinion.  "Europeans,"  he  observes,  "are  mistaken 
in  thinking  that  the  state  of  marriage  is  so  different 
amongst  the  Moslems  from  what  it  is  with  Christian 
nations.  I  could  not  discern  any  such  difference  in 
Arabia.  The  women  of  that  country  seem  to  be  as 
free  and  happy  as  those  of  Europe  can  possibly  be. 
Polygamy  is  permitted,  indeed,  amongst  Mahommedans, 
and  the  delicacy  of  our  ladies  is  shocked  at  this  idea; 
but  the  Arabians  rarely  avail  themselves  of  the  privileges 



of  marrying  four  lawful  wives,  and  entertaining  at  the 
same  time  any  number  of  female  slaves.  None  but 
rich  voluptuaries  marry  so  many  wives,  and  their 
conduct  is  blamed  by  all  sober  men.  Men  of  sense, 
indeed,  think  the  privilege  rather  troublesome  than 
convenient.  A  husband  is,  by  law,  obliged  to  treat 
his  wives  suitably  to  their  condition,  and  to  dispense 
his  favours  amongst  them  with  perfect  equality !  but 
these  are  duties  not  a  little  disagreeable  to  most 
Mussulmans,  and  such  modes  of  luxury  are  too 
expensive  to  the  Arabians,  who  are  seldom  in  easy 

Then  as  to  its  being  destructive  of  real  love 
and  friendship,  it  may  be  doubted  whether  amongst  the 
higher  classes,  in  the  sphere  to  whom  polygamy, 
if  permitted,  would  be  chiefly  confined  (owing  to  the 
expenses  it  would  entail  is  establishments),  there  would 
be  less  real  and  less  reciprocal  friendship  in  a  second 
or  third  connection  than  at  present  in  the  first.  The 
cold  formality  of  marriage  settlements,  pin-money,  the 
separate  carriages,  and  other  domestic  arrangements 
common  among  the  upper  classes,  must  destroy  all  the 
tender  sentiments  which  belong  to  pure,  disinterested 
love;  and  women  in  our  fashionable  life  are  more 
frequently  bought  and  sold  than  in  polygamic  countries. l) 

As  to  polygamy  being  an  extinguisher  of  love,  this 

*)  "  The  conventional  marriage,  nine  times  out  of  ten,  as 
contracted  among  the  civilized  peoples  of  Europe,  is  (therefore) 
a  deeply  immoral  relation  fraught  with  the  most  fatal  results 
for  the  future  of  Society."  Max  Nordau  "  Conventional  Lies  of 
our  Civilization'"  p.  272,  Lond.  1895  (Trans). 



is  a  notion  springing  from  the  same  source  of  absurd 
prejudices  as  that  which  suggests  "  Old  England "  to 
be  the  only  land  of  liberty  and  happiness.  If  polygamy 
deserved  all  the  hard  things  said  of  it,  if  it  were  the 
source  of  so  many  evils  and  the  spring  of  so  few 
enjoyments,  we  should  scarcely  see  it  in  vogue  throughout 
so  large  a  portion  of  the  world,  where  refinement  has 
made  so  little  progress. 

Note  by  Trans.— For  further  information  on  this  very  debateable 
question,  which  it  is  beyond  the  limits  of  our  book  to  discuss 
more  fully,  we  recommend  the  interested  to  refer  to  the  able 
article  on  the  "  Status  of  Women  in  Islam "  by  Syed  Ameer 
Ali  {Life  and  Teachings  of  Mohammed);  Hughes'  Dictionary  of 
Islam,.  Allen,  Lond.  1885;  Mohammed  and  Mohammedanism  "  by 
Bosworth  Smith ;  Lane's  a  Arabian  Society  in  the  Middle  Ages" 
edited  by  Lane  Poole,  Lond.  1883.  Both  the  latter  are  prejudiced 
and  short- sighted. 

Over  against  the  priggish  piety  preached  about  Islamic 
Polygamy,  we  suggest  a  candid  comparison  of  the  cruel  evils 
created  by  the  Christian  doctrine  of  u  Sacerdotal  Celibacy* 
taught,  countenanced,  and  carried  out  by  the  church  that  was 
for  centuries  the  only  church  in  Christendom,  and  is  still  the 
most  powerful.  See  Henry  C  Lea's  *  History  of  Sacerdotal 
Celibacy"  Boston,  Houghton  Mifflin  et  Co.,  1884;  also  the  able 
realistic  u  Roman  du  Cure  71  by  Hector  France,  and  since  done 
into  English  under  the  title  of  the  "Grip  of  Desire."  This 
work  was  brought  out  in  Brussels,  the  catholic  France  of  Voltaire 
and  Rabelais  refusing  to  sanction  its  appearance, 




The  Hymen  and  its  Rupture. — Diverse  importance 
attached  to  Virginity  among  diverse  Races. 

Human  speech  seemed  to  the  Metaphysicians  to  be 
so  miraculous  a  phenomenon  as  not  to  admit  of 
explanation  by  the  physiology  of  the  nerve-centres. 
Consequently  they  made  a  Supreme  Being  intervene 
in  order  to  teach  Language  to  us  featherless  bipeds ; 
who,  without  this  miracle,  would  to  this  day  be  as 
dumb  as  fishes.  I  do  not  know  whether  these  same 
metaphysicians  find  the  intervention  of  the  Deity  equally 
necessary  to  teach  men  and  women  the  way  to  unite 
together  in  a  fruitful  embrace.  Anyway  among  the 
negroes  of  Loango  a  quaint  tradition  exists,  explaining 
how  man  and  woman  first  learned  the  art  of  Love. 

Nzambi  (the  Creator)  commended  the  woman  because 
she  had  resisted  the  temptation  of  eating  of  the  fruit 
of  God,  but  he  was  displeased  to  see  her  stronger 
than  the  man.  Accordingly  he  opened  her  and  took 
out  the  bones,  so  as  to  make  her  smaller  and  weaker. 
When  it  came  to  sewing  her  up  again,  he  ran  short 
of  thread;  so  that  he  was  obliged  to  leave  a  little 
aperture  in  the  skin.  This  annoyed  the  woman  extremely; 
and  the  man,  to  console  her  sought  means  to  close  the 
hole,  and ....  but  the  rest  had  better  be  left  to  the 
imagination.  This  is  how  men  and  women  learned 
to  love. 

Such  traditions  would  seem  to  showr  a  man  may  be 

*)  "Amour  dans  V Hnmanitd*  by  Paul  Mantegazza : — (Ch.  III). 



at  one  and  the  same  time  a  negro  of  Loango  and  a 
Metaphysician.  But  we  are  neither  Negroes  nor 
Metaphysicians,  and  we  hold  that  man  needed  no 
master  to  teach  him  how  to  unite  with  a  woman. 
Copulation  is  a  reflex  automatic  movement,  an  act 
transmitted  and  performed  similarly  to  that  of  respiration, 
or  that  of  sucking  the  mother's  breast  by  an  infant. 
A  man  and  a  woman,  of  adult  years  and  in  love, 
though  innocent  as  Adam  and  Eve  before  the  Fall,  if 
shut  up  together  in  a  room,  or  left  free  to  wander  in 
a  forest,  after  first  touching  and  kissing  and  pressing 
each  other's  bodies,  would  find  out  without  intending 
it,  one  may  say  even  without  knowing  it,  the  right 
road  of  sensual  gratification  whereby  a  new  being  is 

I  have  positive  knowledge  of  a  circumstance  that 
is  of  great  rarity  among  Europeans.  A  young  peasant, 
pure  and  unsullied  as  the  fount  that  gushes  from  the 
living  rock,  found  himself  alone  in  a  stable  with  a 
maid  as  pure  and  innocent  as  himself,  and  felt  an 
irresistible  impulse  to  attempt  her  possession.  The  girl 
let  him  have  his  will  in  everything.  The  boy  feeling 
a  mysterious  liquid  flowing  from  him,  which  in  his 
ignorance  he  supposed  to  be  the  marrow  of  his  bones, 
ran  with  tears  in  his  eyes  to  his  mother,  and  told  her 
what  had  happened  to  him,  imagining  something  had 
broken  inside  him. 

Such  things  may  very  well  happen  more  frequently 
among  savage  peoples  than  with  ourselves,  who  are 
not  in  the  habit  of  going  naked.  In  Paraguay,  I  have 
seen  with  my  own  eyes,  children  of  both  sexes  playing 
together  completely  naked  and  in  perfect  liberty ;  and 



I  think  not  seldom  from  curiosity  and  by  way  of 
diversion,  they  attempt  copulation  long  previous  to  the 
age  of  puberty.  This  little  by  little  dilates  the  genital 
parts  of  the  female,  resulting  most  likely  in  eventual 
defloration,  but  gradual,  and  unaccompanied  by  any 
violent  rupture. 

No  visitor  to  the  Museum  of  the  Louvre  at  Paris 
but  must  have  stopped  before  the  figure  of  a  youthful 
Satyr  (no.  276.),  with  thin  lips  over  which  plays  a 
wanton,  cynical  smile.  The  mouth  is  curled  upwards, 
the  nostrils  dilated  and  the  eyes  strained  towards  some 
ardently  desired  object.  The  expression  is  most  lifelike, 
and  instantly  recognizable  as  one  of  those  that  precede 
copulation;  any  woman  seeing  herself  so  looked  at 
cannot  but  experience  an  irresistible  fascination  that 
throws  her  involuntarily  in  to  the  lover's  arms.  Again 
I  know  of  a  case  where  a  young  girl,  a  child  absolutely 
innocent,  on  holding  in  her  hand  a  male  member  which 
a  debauchee  had  offered  to  her,  experienced  such  a 
fierce  rush  of  desire  that  she  began  to  utter  the  same 
cries  the  females  of  many  animals  give  vent  to  on  the 
first  onslaught  of  the  male. 

Facts  such  as  these,  and  many  others  of  the  same 
sort  attest  only  too  eloquently  the  spontaneousness  of 
sexual  conjunctions  at  all  times  and  in  all  countries. 
Would  the  fact  were  duly  recognized  by  all  parents, 
many  of  whom,  while  adepts  in  theology  and  metaphysics, 
have  never  once  opened  the  book  of  Nature. 

Parents  should  take  precautions  to  shield  their  child 
from  sudden  surprises  of  the  senses ;  for  many  a  time 
the  human  is  mastered  by  the  brute  that  is  latent  in 
every  woman,  and  a  girl's  virginity  is  lost  in  a  sudden 



shipwreck  that  no  barometer  or  meteorologicel  observa- 
tory could  have  given  warning  of. 

Still  in  civilized  society,  provided  as  it  is  with  so 
many  religious  and  moral  extinguishers,  we  do  more 
or  less  succeed  in  hiding  the  activities  of  the  organs 
of  sex ;  and  so  the  need  arises  of  lessons  in  love,  and 
the  woman,  more  timid  and  more  ignorant  than  ourselves, 
has  to  learn  from  the  man  how  men  are  made.  Sometimes, 
on  the  other  hand,  it  is  the  mercenary  handmaids  of 
love  who  teach  the  young  man  how  to  pluck  the  fruit 
of  the  knowledge  of  good  and  evil.  I  once  knew  a 
young  man  of  virtuous  and  religious  character  who 
was  fain  to  carry  his  virginity  to  the  marriage  altar. 
Eight  months  did  the  silly  fellow  remain  virgin  by  his 
wife's  side.  The  latter,  frightened  at  the  pain  attendant 
on  the  beginnng  of  the  act  of  defloration,  had  persuaded 
her  husband,  who  was  so  ignorant  as  to  believe  her, 
that  he  could  not  have  taken  the  right  road,  or  if  he 
had,  that  he  had  not  pursued  it  properly.  As  a  last 
resource  he  had  to  apply  to  a  doctor,  who  laughed 
at  his  innocence  and  gave  him  the  necessary  information. 

Any  man  of  any  race  whatever,  provided  of  course 
he  had  reached  puberty,  may  have  connexion  with  a 
woman  of  any  race  whatever.  Modern  science  has 
made  a  clean  sweep  of  the  mistaken  notion  that  certain 
races  existed  sterile  when  brought  in  contact. 

Count  de  Strezelecki  states  that  an  Australian  woman, 
after  conceiving  by  a  white  man,  is  incapable  afterwards 
of  having  children  by  a  man  of  her  own  race.  *)  Brough 

')  tf  Description  physique  de  la  Nouvelle-Galles  du  Sud  et 
de  la  terre  de  VanDiemen",  (Description  of  the  Physical 
Peculiarities  of  New  South  Wales  and  Van  Diemen's  Land),  p.  346. 



Smyth  combats  this  idea, — one  adopted  by  other 
Ethnologists  on  very  insufficient  evidence, — citing  the 
following  highly  significant  facts.  The  Rev.  Mr.  Hart- 
mann,  of  the  Mission-station  of  Lake  Hindmarck,  noted  an 
Australian  woman  of  pure  blood  to  have  two  half-breeds 
by  a  white  man,  then  subsequently  a  pure-blooded 
Australian  by  a  man  of  her  own  race.  Another  had 
a  half-breed  by  a  European,  and  directly  afterwards 
a  pure-blooded  Australian  boy  by  an  Australian. 

Green  knew  a  Bocat  woman  of  the  Yarra  tribe  who 
had  a  half-breed,  and  subsequently  two  pure-blooded 
Australian  children ;  the  same  observer  knew  a  woman 
of  the  Goulburn  tribe  who  had  a  half-breed  child  which 
she  killed,  and  later  on  a  family  of  four  pure-blooded 

The  Reverend  H.  Agenauer,  of  the  Mission-Station 
of  Lake  Wellington,  knew  a  woman  who  in  the  first 
place  had  two  half-breeds,  then  six  pure-blooded 
Australian  children;  while  in  two  other  cases  he  saw 
Australian  women  have  in  succession  half-breeds  or 
Europeans,  according  as  they  had  had  a  connection 
with  Europeans  or  natives. 

The  half-breeds  themselves  are  fertile,  equally  with 
other  half-breeds  as  with  Europeans  or  with  natives. 

It  is  very  uncommon,  but  still  such  a  thing  has 
happened,  for  European  women  to  have  given  themselves 
freely  to  Australians,  and  to  have  had  sons  by  them, 
and  Brough  Smyth  gives  examples  of  it  (p.  97.). 

Observations  on  the  form  and  dimensions  of  the 
genital  organs  in  the  different  races  are  still  far  from 
numerous;  but  it  has  been  proved  conclusively  that 
Negroes  in  general  have  the  virile  member  of  much 



greater  volume  than  other  Peoples,  and  I  have  myself 
verified  the  fact  during  several  years  when  I  practised 
medicine  in  South  America.  This  greater  volume  of 
the  genital  parts  in  the  male  negro  is  matched  by  a 
correspondingly  greater  size  and  width  of  the  vagina 
in  the  negress.  Falkenstein  found  that  the  negroes 
of  Loango  have  a  penis  of  very  great  size,  and  that 
their  women  scorn  us  for  the  smallness  of  our  European 
organ.  He  contradicts  the  curious  notion  of  Topinard, 
to  the  effect  that  it  is  only  in  a  state  of  flaccidity  the 
penis  shows  this  enormous  volume,  whereas  in  erection 
on  the  other  hand  its  bulk  decreases.  The  same 
traveller  also  observed  that  among  the  negroes  of 
Loango,  as  with  ourselves,  the  commencement  of 
menstruation  offers  wide  individual  differences,— from 
twelve  to  seventeen,  or  even  twenty  years  of  age. 

There  is  no  doubt  of  the  fact  that  man  of  all 
animals  is  able  to  practise  love  in  the  greatest  number 
of  different  ways,  thanks  to  the  flexibility  of  his 
powers  of  motion  and  the  high  mobility  of  his 

The  figurae  Veneris  (modes  of  Love)  given  by  Forberg 
reach  a  total  of  48,  thus  surpassing  by  twelve  Aretino's 
36  postures;  but  this  is  abject  poverty  in  comparison 
with  the  ancient  Books  of  India,  in  which  it  would 
seem,  if  we  are  to  trust  certain  travellers,  hundreds 
of  erotic  postures  are  given!  The  question  is  of 
importance  not  only  from  the  point  of  view  of  the 
Anthropologist  and  Ethnologist,  but  even  from  that 
of  religion  and  theology.  Certain  positions  according 
to  the  Casuists  are  permissible,  whilst  others  again 


are  sinful!  8  Excessus  conjugum  fit,  quando  uxor 
cognoscitur  retro,  stando,  sedendo,  a  latere,  et  mulier 
super  virum."  (It  is  a  sinful  excess  as  between  married 
people,  when  the  wife  is  known  backwards,  standing, 
sitting,  sideways,  or  the  woman  on  top  of  the  man). 

A  great  specialist  in  these  questions  of  the  metaphysics 
of  love  for  the  use  of  father  confessors,  says  in  the 
chapter  headed:  "De  Circumstantia,  modo  vel  situ  :— 
Situs  naturalis  est  ut  mulier  sit  succuba  et  vir  incubus, 
hie  enim  modus  aptior  est  effusioni  seminis  virilis  ac 
receptioni  in  vas  foemineum  ad  prolem  procreandam. 
Unde  si  coitus  aliter  fiat,  nempe  sedendo,  stando,  de 
latere,  vel  praepostere  (more  pecudum),  vel  si  vir  sit 
succubus  et  mulier  incuba,  innaturalis  est."  (On 
Circumstance,  Mode  or  Posture;— The  natural  posture 
is  for  the  woman  to  lie  underneath,  the  man  on  the 
top,  for  this  mode  is  better  fitted  for  the  outpouring 
of  the  virile  seed  and  its  reception  into  the  female 
organ  for  the  procreation  of  offspring.  Accordingly 
if  coition  be  accomplished  otherwise,  for  instance  sitting, 
standing,  sideways,  or  from  behind,  (as  cattle  do),  or 
if  the  man  be  underneath  and  the  woman  on  top  of 
him,  it  is  unnatural.) 

And  elsewhere  :  —  uSed  tamen  mineme  peccant  con  jug  es 
si  ex  justa  causa  situm  mutent,  nempe  ob  aegritudinem, 
vel  vir  i  ping  uedinem  vel  ob  periculum  abortus:  quandoque 
ait  S.  Thomas,  sine  peccato  esse  potest  quando  dispositio 
corporis  alium  modum  non  patitur^  (Nevertheless  man 
and  wife  commit  little  or  no  sin  if  they  vary  the  posture 
for  just  cause,  for  example  on  account  of  disease,  or 
of  the  obesity  of  the  man,  or  because  of  the  risk  of 
producing  abortion.    For  St.  Thomas  says,  it  may  be 



so  done  without  sin,  when  the  condition  of  the  body 
admits  no  other  mode.)  1 

In  another  very  curious  book,  dedicated  to  His 
Holiness  our  good  Lord  Benedict  XIV.,  Girolamo  dal 
Portico,  Priest  Regular  of  the  Congregation  of  the 
Mother  of  God,  devotes  770  quarto  pages  to  the 
theological  study  of  Love,  and  dwells  at  length,  in  a 
series  of  subtle  distinctions  on  caresses  permitted  and 
caresses  forbidden.  2) 

What  a  contrast  between  these  petty  instructions, 
ridiculous  in  their  mean  precision,  and  the  advice 
offered  by  the  celebrated  French  physician,  Ambroise 
Pare",  not  indeed  a  Theologian  but  a  good  Christian 
for  all  that :  *  The  husband  being  got  to  bed  with  his 
mate,  should  now  coax,  tickle,  caress  her,  and  rouse 
her  senses,  if  he  find  her  unready  to  answer  the  spur. 
The  cultivator  shall  in  no  wise  enter  into  human 
Nature's  seed-field  without  due  preliminaries,  without 
having  first  made  proper  approaches ;  the  which  shall 
be  made  by  kissing  her ....  as  well  as  by  handling 
her  genital  parts  and  titties,  to  the  end  that  she  be 
pricked  with  longings  for  the  male  (and  that  is  when 
her  womb  twitches),  that  she  may  take  good  will  and 

f)  Craisson,  8  De  rebus  venereis  ad  usum  confessoriorum  * 
(On  Love  and  Marriage,  for  the  Use  of  Father  Confessors), 
Paris  1870. 

2)  "  Gli  amore  tra  le  per^one  di  sesso  diverso  disaminato 
co'  principi  della  morale  teologica,  per  instruzione  di  novelli 
confessori."  (Love  between  persons  of  different  Sex  discussed 
in  connexion  with  the  Principles  of  Theological  Ethics,  for  the 
Instruction  of  young  Confessors),  Lucca  1751. 



appetite  to  cohabit  and  so  make  a  little  creature  of 
God,  and  that  the  two  seedings  may  meet  in  unison 
at  one  and  the  same  time;  for  some  women  there  are 
not  so  ready  to  this  game  as  men  are."  l) 

I  have  enjoyed  opportunities  of  seeing  in  many 
Indian  and  Japanese  paintings,  as  well  as  in  the 
precious  ivories  that  were  the  adornment  of  a  King 
of  Tanjore's  golden  throne  in  the  XVIth.  century,  the 
strangest  and  most  ingenious  erotic  postures  represented. 
To  believe  them,  one  would  suppose  all  mankind  to 
have  employed  their  fancy  on  nothing  else  but  the 
invention  of  novel  forms  of  lust,  and  new  acrobatic 
groupings  of  Love's  accomplices.  For  the  theological 
casuits  of  the  Middle  Ages  these  are  one  and  all  so 
many  mortal  sins,  seeing  that  the  ideally  moral  mode 
of  copulation  according  to  them  is  the  one  accompanied 
with  the  minimum  of  pleasure  and  the  smallest  possible 
contact  of  body  with  body  consistent  with  attaining 
the  sole  and  only  object  of  the  act, — the  procreation 
of  children. 

Mankind  have  suffered  their  imagination  to  run  riot, 
and  exhausted  the  dictionary  to  find  words  to  answer 
the  needs  of  licentious  nomenclature.  In  every  tongue, 
the  sexual  organs  and  the  act  of  coition  are  extremely 
rich  in  synonyms;  the  French  language  of  the  XVIth. 
century  alone  had  more  than  300  words  to  express 
copulation,  and  400  names  for  the  genital  parts  of 
man  and  woman. 

The  position  most  generally  adopted  in  copulation 
is  that  where  the  woman  is  thrown  on  her  back,  and 

J)  A  Pare,  (Euvres  Completes,  edition  Malgaigne,  Vol.  II.  10. 



the  man  comes  between  her  thighs.  On  the  vases  of 
old  Peru,  in  the  Pompeian  frescoes  and  the  Hindoo 
paintings,  the  classical  form  of  cohabitation  may  be 
seen  over  and  over  again.  The  ingenious  Tuscans 
named  it  the  angelic  mode,  to  distinguish  it  as  at  once 
the  most  convenient  and  the  most  agreeable  of  all. 

Doctor  0.  Kersten  informed  Doctor  Ploss  that  he 
had  often  seen  the  Swahili  of  Zanzibar  put  themselves 
underneath  their  wives,  who  then  move  their  bodies 
as  if  they  would  grind  flour.  This  movement  of  the 
body  increases  the  man's  pleasure ;  it  is  called  digitischa, 
and  the  girls  are  instructed  in  it  by  the  old  women 
of  the  tribe.  The  apprenticeship  would  appear  to  be 
arduous,  for  the  course  of  instruction  lasts  40  days. 
In  the  country  in  question  it  is  counted  as  a  dire 
offence  to  tell  a  woman  she  cannot  do  digitischa. 
Ploss  adds  that  the  same  practice  is  known  in  the 
Dutch  East  Indies. 

In  the  Soudan,  Dr.  A.  Brehm  assures  us,  the  woman 
prefers  to  love  standing;  she  bends  forward,  resting 
her  hands  on  her  knees,  while  the  man  takes  up 
his  station  behind.  This  erotic  posture  is  frequently 
found  depicted  in  the  Pompeian  wall-paintings.  The 
Esquimeaux  also  practise  it,  and  the  Konjagi  would 
seem  to  do  the  like. 

The  inhabitants  of  Kamschatka  hold  copulation  in 
the  ordinary  or  angelic  mode  to  be  a  great  sin, 
considering  that  the  man  ought  to  lie  with  the  woman 
side  by  side,  because  this  is  the  way  fishes  do,  and 
they  feed  principally  on  fish. 

Pe'chuel  Loesche  says  the  negroes  of  Loango  prefer 
the  act  of  love  sideways,  adding  that  in  all  probability 



they  adopt  this  posture  because  of  the  enormous  size 
of  the  male  organ;  but  it  should  be  noted  that  the 
Tschutschis  and  the  Namolos  also  prefer  this  position 
without  the  same  excuse.  ')  At  Loango  sexual  inter- 
course is  never  accomplished  but  with  closed  doors, 
never  on  the  ground,  but  on  a  raised  bed,  always  at 
night  and  without  witnesses. 

In  the  same  country,  the  man  who  seduces  a  girl 
before  she  has  reached  puberty  brings  ill-luck  on  his 
tribe,  and  an  expiatory  sacrifice  is  required.  Again, 
such  as  have  intercourse  before  the  legal  age  of  twenty 
are  punished;  but  copulation  with  a  woman  during 
pregnancy  is  not  forbidden. 

Little  is  known  of  the  particular  tastes  of  different 
races  in  these  matters,  but  there  is  no  doubt  about 
the  fact  of  the  Australian  natives  making  love  in  a 
very  curious  manner.  Several  travellers  have  been 
enabled  to  see  them  perform  thus  coram  populo.  It 
is  enough  to  promise  a  man  a  glass  of  spirits ;  he 
gets  a  woman  and  with  her  goes  through  the  desired 
performance.  It  would  be  an  impossible  mode  of 
connection  for  Europeans,  or  at  any  rate  highly 
inconvenient.  Miklucho-Maclay  relates  one  of  these 
scenes,  where  the  man,  impatient  to  win  his  glass  of 
gin,  suddenly  quitted  the  national  posture,  saying.  "  I 
going  to  finish  English-fashion."  He  stretched  the 
woman  on  the  ground  and  got  on  top  of  her.  2) 

*)  Pechuel  Loesche,  "Les  indigenes  de  Loango"  (The  Natives 
of  Loango)— Zeit.  fiir  Ethn.— 1878.  II.  1.  p.  26. 

2)  Zeit.  far  ethn.  Verhand.  1881.  p.  57. 



According  to  Gerland  *)  the  Australian  women  have 
the  genital  parts  more  behind  than  ourselves ;  and  for 
this  reason  the  men  accomplish  coition  from  behind.  2) 

Mons.  Meunier,  Curator  of  the  Museum  at  Havre, 
has  kindly  sent  me  two  copies  of  drawings  by  Lesueur, 
made  by  Mons.  A.  Noury,  a  distinguished  artist  of 
that  town.  These  drawings  taken  from  the  MSS.  of 
a  Voyage  round  the  world  made  at  the  beginning  of 
the  present  Century,  depict  coition  as  performed  by 
the  Tasmanians  after  Nature.  This  People,  which  has 
now  died  out,  did  the  act  of  love  in  the  same  way 
as  the  Australian  natives  of  the  present  day, — yet 
another  argument  proving  the  ethnic  relationship  of 
these  two  peoples. 

We  possess  no  statistics  affording  a  general  ethno- 
graphical survey  of  the  degree  of  genital  vigour  belonging 
to  the  different  races  of  mankind.  But  we  may  say 
with  a  degree  of  probability  amounting  to  virtual 
scientific  certitude,  that,  speaking  generally,  the  Negroes 
are  the  most  vigorous  of  all,  and  that  the  polygamous 
peoples  by  reason  of  the  large  amount  of  exercise  their 
genital  organs  enjoy,  possess  these  both  stronger  and 
ready  for  action.  3)  Turks,  Arabs,  Hindoos,  as  a  rule 
expend  less  intellectual  force  than  do  Europeans,  and 

*)  Antrop  der  Natur.  V other.  Part  VI.  p.  714. 

9)  George  Fletcher  Moore  states  that  the  Australian  mode 
of  copulation  is  known  as  mu-vang,  and  Ploss  describes  it  with 
copious  detail,  Vol.  L  p.  230. 

8)  On  the  question  of  genital  vigour  among  different  individuals, 
see  Mantegazza,  8  Hygiene  de  l'Amour,"  4th.  edition,  Milan  1881, 
pp.  89  sqq. 




having  in  their  harems  a  rich  and  varied  assortment  of 
women,  are  able  easily  to  surpass  us  in  the  lists  of  love. 

The  first  act  of  coition  is  marked  in  females  of  the 
human  race  by  the  curious  phenomenon  of  defloration, 
that  is  to  say  the  rupture  of  the  hymen,  a  membrane 
closing  more  or  less  completely  the  entry  of  the  vagina. l) 

It  seems  that  all  women  possess  the  hymen,  but  we 
do  not  know  how  far  racial  differences  impress  a  special 
character  on  its  shape  and  the  resistance  it  offers. 
Taking  European  women  alone  into  consideration,  it 
is  sometimes  semi-lunar  in  form,  sometimes  circular, 
at  times  extremely  fragile,  at  others  offering  sufficient 
resistance  to  call  for  the  intervention  of  surgery. 
Occasionally  again  it  may  be  altogether  wanting,  and 
I  have  noted  complete  absence  of  the  hymen  in  a  little 
girl  of  six  or  seven  years  of  age.  This  would  seen 
to  be  a  phenomenon  of  no  excessive  rarity,  for 
A.  Pare,  Dulaurens,  Graaf,  Pinoeus,  Dionis,  Mauriceau, 
Palfyn  have  denied  its  existence  to  be  an  integral  and 
necessary  condition  of  completeness  in  the  sexual 
apparatus  of  women. 

Let  us  consider  in  some  little  detail  this  fragment 
of  tissue, — as  to  which  human  love  and  human 
pride  have  suggested  ideas  surely  the  strangest  that 
have  ever  taken  up  their  abode  in  the  human  brain. 
The  hymen  is  placed  transversely  in  the  upper  part 
of  the  vagina;  this  it  closes  completely  behind, 
while  in  front  it  displays  a  gap  or  partial  dis- 
continuity on  a  level  with  the  urinary  meatus.  It 

J)  On  the  question  of  virginity  from  the  psychological  point 
of  view,  see  Mantegazza,  "  Physiologie  de  1' Amour,"  p.  102. 


generally  has  the  shape  of  a  half-moon,  the  convex 
boundary  of  which  is  united  to  the  inferior  and  lateral 
wall  of  the  vagina;  anteriorly  it  presents  a  concave 
front  towards  the  urethra,  leaving  an  opening  com- 
municating with  the  lower  part  of  the  vaginal  orifice. 

In  the  anatomical  Museum  at  Heidelberg  may  be 
seen  all  the  varieties  of  shape  assumed  by  the  hymen ; 
these  Dr.  Gerimond  reduces  to  three  classes : 

1.  Hymen  with  central  opening. — This  opening  may 
be  circular  and  be  found  either  on  the  medial  line  or 
more  to  one  side ;  or  again  it  may  be  oval  or  quadrangular 
in  shape. 

2.  Hymen  of  half-moon  shape  ivith  anterior  opening. — 
Occasionally  this  opening  is  subdivided  into  two  smaller 
ones  by  a  perpendicular  membrane,  the  extremity  of 
which  is  inserted  above  the  meatus. 

3.  Hymen  either  imperforate  altogether  or  pierced  by 
a  number  of  small  passages. — A  variation  is  when  the 
hymen  is  divided  from  front  to  rear  along  its  whole 
length  by  an  irregular  slit;  at  times  the  orifice  is 
double;  and  so  on. 

This  is  the  little  membrane,  so  fragile  and  so 
indeterminate  in  shape,  on  which  jurisconsults  and 
savants  have  expended  oceans  of  ink,  in  order  to  decide 
questions  of  rape,  of  cohabitation,  even  of  masturbation. 
And  all  the  while  we  have  around  us  numbers  of  young 
woman  who  have  prostituted  every  orifice  of  their  body 
save  and  except  the  gateway  of  Venus,  and  yet  are 
anatomically  virgins,  just  as  we  have  seen  cases  of 
pregnancy  where  the  hymen  has  been  intact !  ]) 

l)  Consult  in  this  connection :  Guerard,  *  Sur  la  valeur  de 




Our  task  is  not  to  write  a  treatise  on  medical 
jurisprudence;  so  we  need  concern  ourselves  solely 
with  the  varying  importance  attached  to  virginity  by 
different  Peoples. 

At  one  time  it  has  been  given  such  a  preponderating 
weight  as  to  be  taken  for  the  sole  and  only  guarantee 
of  woman's  purity,  while  at  another  it  has  been  regarded 
merely  as  an  inconvenient  obstacle  standing  in  the  way 
of  the  gratification  of  love,  and  the  effort  involved  in 
its  rupture  has  been  delegated  to  others  by  the  husband. 

I  am  of  opinion  that  were  it  possible  to  gather 
exact  statistics  of  the  various  Peoples  who  have 
respectively  held  one  or  other  of  these  views,  we 
should  find  the  number  of  such  as  attach  a  high 
importance  to  virginity  to  be  the  greater.  Indeed  it 
is  only  natural  such  should  be  the  case;  man  is  proud 
and  happy  to  be  the  first  to  enter  the  Temple  of  Love, 
satisfying  at  one  and  the  same  time  his  two  ruling 
passions,  pride  and  love.  Besides,  he  thinks  he  thereby 
wins  a  greater  degree  of  security ;  that  what  he  has 
possessed  the  first  will  not  be  possessed  by  others 

l'existence  de  la  membrane  hymen  comme  signe  de  virginite* 
(Ann.  d'hygiene,  1872,  2nd.  series,  vol.  XXXVIII.,  p.  409); 
Bergeret,  u  Des  fraudes  dans  Taccomplissement  des  fonctions 
generatrices",  Paris  1873.;  Court,  "Traite  pratique  des  maladies 
de  l'uterus  et  de  ses  annexes",  p.  35.;  Taylor,  *  Jurisprudence 
medicale  3rd.  ed.,  p.  807.;  Rose,  "  De  l'hymen",  Strasburg 
Exercises  no.  862,  2nd.  series,  1865.;  Toulmouche,  "Memoires 
sur  les  attentats  a  la  pudeur  et  le  viol"  (Ann.  d'hygiene  1864); 
Dr.  Garimond,  "  De  l'hymen  et  de  son  importance  en  medicine 
legale"  (Ann.  d'hygiene  publique). 



This  cult  of  virginity  among  Peoples  of  a  high 
degree  of  ideality  has  been  transferred  by  them  even 
to  the  heavens,  and  all  Christians  adore  a  Virgin 
Mother  of  God.  Jenghiz  Khan  again  was  believed 
to  be  the  son  of  a  virgin,— a  being  beyond  and 
above  humanity.  In  the  Bible,  we  read  how  the 
husband  might  repudiate  a  bride  who  had  not  been 
found  intact,  and  if  the  charge  was  confirmed  by  the 
elders  of  the  tribe,  the  woman  was  stoned  to  death. 
If,  on  the  contrary,  she  had  been  falsely  accused,  the 
husband  had  to  pay  a  fine  and  could  afterwards 
repudiate  her. 

In  Persia,  the  bride  must  be  virgin,  and  the  husband 
who  has  not  found  her  to  be  intact  the  first  night, 
may  repudiate  her  by  a  simple  declaration.  To  get 
over  this  danger,  the  family  of  a  girl  who  has  gone 
wrong  marry  her  to  some  poor  man  or  to  a  mere  boy, 
whose  task  is  to  declare  her  a  virgin;  then  she  may 
be  married  again  to  some  suitor  of  higher  rank.  On 
other  occasions  maidens  (so-called)  re-make  for  them- 
selves, a  few  hours  before  the  wedding,  a  factitious 
virginity  by  means  of  a  couple  of  stitches  drawn  across 
the  labia  major  a.  They  then  triumphantly  present 
the  credulous  husbaud  with  the  blood  of  their  sham 
virtue.  *) 

It  would  seem,  however,  all  husbands  are  not  so  easy 

*)  Quartilla  in  Petronius,  appalling  to  relate,  Could  not  recall 
a  time  when  she  had  been  a  virgin :  "  Junonera  meam  iratam 
habeam,  si  unquam  me  meminerum  virginem  fuisse!"  (Juno 
my  Patroness  confound  me,  if  I  can  remember  ever  having 
been  a  maid!) 



as  this.  Sometimes,  in  Egypt,  the  husband  wraps  the 
index  finger  of  his  right  hand  in  a  piece  of  fine 
muslin,  inserts  it  in  the  vagina,  and  withdraws  it 
to  the  relatives  as  an  irrefragable  proof  of  virginity. 
The  same  practice  is  followed  moreover  by  the  Nub- 
eans  and  the  Arabs,  but  while  with  the  former  it  is 
the  husband  who  thus  deflowers  the  bride  before 
witnesses,  among  the  Arabs  the  operation  is  performed 
by  a  matron. 

Ploss  l)  states  that  the  Catholics  in  Egypt  deflower 
the  bride  by  actual  coition  before  the  mothers  of  the 
newly  married  pair.  Pallas  relates  it  to  be  a  custom 
with  the  Ostiaks  and  Samoyeds  for  the  husband  to 
make  a  present  to  his  mother-in-law  when  she  presents 
to  him  the  signs  of  her  daughter's  maidenhood. 

The  Slav  race  holds  virginity  in  high  honour.  In 
Southern  Russia,  the  bride,  before  joining  her  husband, 
is  obliged  to  show  herself  perfectly  naked  to  witnesses, 
in  order  that  she  makes  use  of  no  artifices  to  simulate 
a  maidenhood  she  does  not  possess.  Likewise  it  is 
customary  to  call  in  some  friend  to  deflower  the  bride 
the  first  night  after  the  wedding,  supposing  the  husband 
unable  to  succeed. 

There  exist  some  other  tests  of  virginity  which 
appear  to  have  been  devised  to  gratify  the  sensuality 
of  inquisitive  spectators,  as  may  be  seen  for  instance 
in  the  marriage  customs  prevalent  in  the  Morea  and 
in  the  principality  of  Wales.  2) 

')  Ploss,  "La  femme  dans  la  nature  et  chez  les  differents 
peuples,"  Leipzig  1884,  vol.  u,  p.  217. 

s)  Fouqueville,  "Voyage  en  Moree  et  en  Albanie,"  1805. 



In  Africa,  in  the  case  of  many  tribes,  the  bride  is 
returned  to  her  parents  on  being  found  not  to  be  a 
virgin.  Among  the  Swahilis  of  West  Africa,  if  the 
girl  is  virgin,  half  the  money  paid  by  her  family  is 
returned  to  them.  The  Bafiote  negroes,  as  we  have 
already  noted,  call  the  hymen  nkumbi  or  tscikumbi. 
These  terms  likewise  serve  to  designate  a  girl  from 
the  time  when  she  first  becomes  marriageable  to  her 
first  going  with  a  man.  According  to  some  travellers 
however,  the  husband  attaches  no  importance  whatever 
to  the  virginity  of  his  wife;  and  this  fact  is  curious, 
for  the  Negroes  of  Loango  reprobate  prostitution,  and 
yet  a  nkumbi  may  indulge  in  amorous  intrigue  without 
incurring  any  loss  of  general  esteem. 

In  America  likewise  we  find  peoples  that  put  a  high 
value  on  the  integrity  of  the  hymen.  Thus  the  natives 
of  Nicaragua  used  to  send  back  to  her  relatives  a  bride 
who  was  not  a  virgin,  and  it  seems  the  Aztecs  also 
made  a  point  of  the  same  thing.  At  Samoa,  previously 
to  the  termination  of  the  marriage  feasts,  the  husband 
was  accustomed  to  explore  the  virginity  of  the  bride 
by  means  of  his  finger;  the  virgo  intacta  received 
numerous  presents  from  the  bridegroom,  while  on  the 
other  hand  the  woman  discovered  to  have  been  already 
deflowered  was  beaten  by  her  parents  and  relations. 

In  Lapland,  a  great  deal  of  liberty  is  allowed  young 
girls,  but  the  husband  is  fortunate  who  finds  his  wife 
virgin.  As  a  mark  of  satisfaction  he  breaks  a  glass 
on  the  morning  following  the  first  night,— a  symbol 
that  in  his  first  embrace  he  had  had  something  to 
destroy.  If  on  the  contrary  the  finds  the  road  unob- 
structed, he  throws  a  shower  of  feathers  over  the  bride's 



parents  in  token  of  his  contempt.  At  any  rate  such 
is  the  tale  Alquit  reports. 

In  Europe,  young  women,  even  those  who  are  not 
over  virtuous,  but  have  studied  the  various  forms  of 
flirtation,  are  more  often  than  not  virgins  when  they 
marry. l)  When  such  is  not  the  case,  means  are  not 
lacking  to  produce  a  factitous  maidenhead,  which  is 
sold  again  and  again  by  adroit  procuresses.  For 
example,  shortly  before  going  to  the  nuptial  bed,  the 
girl  introduces  a  few  drops  of  blood  into  her  vagina 
by  means  of  a  quill,  besides  choosing  for  her  wedding 

*)  The  debauchees  of  ancient  Rome  were  willing  to  pay  a 
high  price  for  a  maidenhead,  and  various  methods  were  known  for 
making  up  such  over  and  over  again.  To  verify  the  fact  of 
virginity,  the  custom  was  to  tie  a  thread  round  the  maid's  neck ; 
then  if  after  the  first  night  the  thread  has  grown  too  short,  the 
fact  of  defloration  is  manifest.  This  is  the  test  Catullus  alludes 
to  in  his  Epitadamium  : 

"  Non  Mam  nutrix  orient  I  lusl  revisens 
Hester  no  collum  poterit  circumdare  collo* 

(Nay !  the  nurse  revisiting  the  maid  at  break  of  day  shall 
in  no  wise  be  able  to  encircle  her  neck  with  the  necklet  she 
wore  yesterday.)  The  precious  thread  that  had  thus  afforded 
proof  of  virginity  was  hung  up  in  the  temple  of  Fortuna  Virginadis, 
and  similarly  the  other  bloody  tokens  of  maidenhood  were  also 
consecrated  to  the  Virginensis  Dea.  In  old  Rome,  the  death 
penalty  could  not  be  inflicted  on  virgins  till  after  they  had 
been  violated  by  the  executioner.  Suetonius  says :  "Immaturatae 
puellae,  quia  more  tradito  nefas  esset  virgines  strangulari, 
vitiatae  prius  a  carnifice,  dein  strangulatae."  (Young  girls 
who  had  not  known  a  man,  inasmuch  as  traditional  custom 
forbade  virgins  to  be  strangled,  were  first  violated  by  the 
executioners,  and  then  strangled.) 



the  last  day  of  menstruation.  Then  a  sponge  applied 
at  the  right  time  and  place  shows  the  blood  again  just 
at  the  instant  of  the  catastrophe,  when  a  well-timed 
ah!  ah!  tells  the  credulous  bridegroom  the  temple  is 
violated  for  the  first  time  and  the  veil  of  the  *  holy  of 
holies"  has  actually  been  rent  by  him.  Add,  moreover, 
the  employment  of  astringent  injections,  so  powerful 
as  to  give  the  most  hackneyed  prostitute,  stretched  by 
a  thousand  lovers,  a  narrowness  of  aperture  far 
surpassing  that  of  a  veritable  maid. *) 

If  only  in  the  choice  of  their  life's  companion  men 
laid  more  stress  on  virginity  of  heart  and  purity  of 
soul,  instead  of  looking  with  so  much  ill-applied 
curiosity  for  the  blood-stain  on  sheets  or  underclothing, 
how  much  fewer  disillusions  they  would  find  in  marriage, 
and  how  much  more  true  happiness! 

More  logical  by  far  are  those  Peoples  who,  feeling 
no  certainty  of  their  women's  virtue,  guard  them 
against  all  possibility  of  assault  by  stitching  the  two 
labia  stoutly  together;  in  other  words  by  the  practice 
of  infibulation.  But  of  this  we  shall  speak  more 
particularly  in  connection  with  other  mutilations  to 
which  mankind  have  submitted  their  own  as  well  as 
their  companions'  genital  organs. 2) 

*)  A  famous  Parisian  courtesan  of  the  present  day  used  to 
boast  of  having  sold  her  maidenhead  82  times  over! 

a)  See  Dr.  Jacobus's  The  Ethnology  of  the  Sixth  Sense; 
(Paris,  1899) ;  also  ("  Untrodden  Fields  of  Anthropology," 
(Paris,  1898). 










3n  tbe  ifiame  of  Bllab, 
tbe  Compassionating,  tbe  Compassionate, 

Reverence  towards  Allah  and  Obedience,  I  enjoin 
upon  ye,  0  Servants  of  tbe  Powerful  botb  ye  and 
myself,  With  Warning  against  Rebelliousness  and 
Contrarifying  His  Command,  find  I  charge  ye  Without 
cease  to  pray  for  Grace  and  Prayer-blessing  upon 
our  Prophet,  Lord  of  Apostolic  men  and  the  Silencer 
of  Blameworthy  Unbelievers.  JWay  the  Safety  of 
Allah  be  upon  \{im  and  upon  His  family  and  Jtoble 

|lhamdolillah — Laud  to  the  Lord  who  adorned 
the  Virginal  bosom  with  breasts,  and  who 
made  the  thighs  of  Women  anvils  for  the 
spearhandles  of  men.— Who  lance's  point  devised  for 
attack  of  clefts  and  not  of  throats.— Who  made  the 
active  worker  cushioned  coynte  to  correspond  with 
nice  fit  and  perfect  measure  all  the  space  that  lies 
betwixt  the  still  unstormed-breach,  and  the  maiden- 


head  unreached. — Who  caused  the  brothers  twain  at 
the  rose-lipped  gates  to  refrain  what  time  the  *) 
awakened-one  sleeping  face  had  clomb  upon,  and  for 
well-made  mouths  of  slits  2)  javelin-head  did  fas- 
hion it. — 

Who  moved  Man  over  boys  Girls  the  preference  to 
give,  while  graciously  permitting  gentle  tap  on  stout 
lip  soft  upswelling,  as  on  twice-tip-toe  outstretched 
and  exciting  purpose  bent,  he  opens  wide  his  legs 
the  prostrate  one  to  mount  upon  with  certain  fell 
intent,  and  shoulder  pressed  'gainst  shoulder  by  the 
ever-willing  hand,  he  sucks  fair  lip  with  his  two  lips 
while  ivory  thigh  thrown  over  his  in  careless  luxury 
rests,  and  underneath  his  bosom  slide  the  lovely  pair 
of  breasts. 

And  as  arms  close  round  the  yielding  neck  in  joy's 
mad  rapture  and  love's  tight-clinging  strength,  there 

*)  Arabic--" Al- Qa'im  fih  Nciim*  i.  e.  the  erect,  standing-up 
in  the  dormant  or  reclining. 

')  Arabic — "  Afwah  al  aks&s,*  the  latter  word  being  what 
is  called  the  broken  plural  of  kuss— the  crudest  word  for 
woman's  private  parts. 

Al  Kuss  (the  vulva).  "  This  word  serves  as  the  name  of  a 
young  woman's  vulva  in  particular.  Such  a  vulva  is  very 
plump  and  round  in  every  direction,  with  long  lips,  grand  slit, 
the  edges  well  divided  and  symmetrical  and  rounded  ;  it  is 
soft,  seductive,  perfect  throughout.  It  is  the  most  pleasant 
and  no  doubt  the  best  of  all  different  sorts.  May  God  grant 
us  the  possession  of  such  a  vulva !  Amen.  It  is  warm,  tight 
and  dry,  so  much  so  that  one  might  expect  to  see  fire  burst 
out  from  it.  Its  form  is  graceful,  its  odour  pleasant!  the 
whiteness  of  its  outside  sets  off  its  carmine-red  middle.  There 
is  no  imperfection  about  it."  Shaykh  Nafzawih,  in  Chap. 
IX  of  "The  Scented  Garden." 



stand  at  belly's  door  ajar  the  never-parted  Brethren, 
while  Strong-yard  raketh  the  Sleeperess  with  all  his 
power  and  length. 

We  pray  *)  that  Allah  may  pardon  you,  whose 
mercy  is  not  shortened,  while  you  will  not  fail  profit 
to  cull  in  working  His  commandment.  His  will  that 
is  added  to  by  such  pleasurable  excitement. 

Favoured  is  he  to  whom  is  given  fresh  cheek's 
caress  and  fine  form's  press,  with  mount  of  slit  mature 
and  large,  which  hastening  on  and  without  shrink, 
he  inpoureth  the  honey -like  flow  of  life's  stress,  while 
in  the  breach  and  to  the  last  hair,  he  bravely  rides 
in  vigorous  charge. 

To  Allah  2)  the  praise  I  now  repeat,  who  Woman's 
form  has  made  so  sweet ;  the  praise  of  one  who 
shagging  slowly,  thereby  getteth  down  to  love-depths 
more  lowly.  And  with  red  wine  flushed  soon  turneth 
red  hot,  and  thereupon  runneth  out  his  rod,  which 
outswelleth  right  round  and  boundeth  up  straight  and 
gently  tappeth  at  love's  hidden  gate,  the  while  soft 
warbling  low  cry  of  happy  state. 

It  is  related  of  certain  friends  and  acquaintances 
and  futterers  of  their  neighbours'  wives  through  the 
holes  of  walls  3)  that  Madame  Slit  called  out :  "  Oh 

*)  The  mingled  piety  and  passion  of  the  Oriental  see  so 
little  indecency  in  the  act  of  copulation  that  he  invokes  the 
name  of  Allah  at  every  interbreath. 

*)  Another  characteristic  outburst  of  religiousness,  the  usual 
herald  here  of  a  revelry  of  passion. 

3)  The  burning  sexual  desire  of  Egyptian  women  as  of  those 
of  other  damp  countries,  is  proverbial.  In  spite  of  the  precau- 
tions of  the  Harem  and  the  severe  laws  respecting  adultery,  these 



what  torture!  Thou  art  slaying  me!  Oh  what  pain! 
Thy  poker  is  settling  me!  Go  away!" — But  Mr.  Tool 
maketh  answer  and  quoths  : — "I  do  not  kill,  nor  do 
I  seek  to  kill,  as  Al  Hajj  *)  Eggs  for  me  will  testify  *. 
Then  respondeth  Al  Hajj  Eggs :  8  To  nothing  witness 
I,  nor  to  witness  do  I  wish.  Thou  alone,  Old  Friend 
workest  in  the  corridor,  and  into  the  same  like  a 
lance  thy  way  dost  wend,  the  whiles  I  and  my  brother 
keep  watch  without  the  door-like  bend.  At  the  portals 
loudly  bang  we,  but  no  answer  dost  thou  deign  us 
to  send." 

0  Men!  Marry  from  amongst  the  whites  those 
women  that  are  tall,  and  of  those  that  are  brown  the 
short.  And  of  both  white  and  brown  those  that  cry 
out  with  gentle  joy  under  pressure,  and  give  forth 
happy  sobs  of  desire,  and  whose  Opening  is  narrow. 

But  take  good  care  and  beware  of  the  lean,  and 
of  those  who  in  aspect  are  ugly  and  unclean,  and  of 
those  in  whose  feet  and  hands  distended  veins  stand 
out  like  bands  2),  even  as  the  dogs  that  yelp  in  the 
Market-Place  and  bark. 

The  delicate  ones  and  preferable  are  distinguished 
by  their  charm  and  attraction  and  character-beauty; 

ladies  invent  schemes  and  stratagems  that  would  outwit  the 
cleverest.  A  hole  in  the  wall  or  door  is  one  of  them.  The 
unusually  long  penis  of  the  Arab  compensates  for  the  distance. 
Vide  Lane's  "Modern  Egyptians,"  London,  1890,  p.  279—80. 

*)  Al-Hajjaj  =  the  Pilgrim.  A  fairly  accurate  title  descrip- 
tive of  the  semi-passive  part  played  by  the  testicles  =  arabict, 

9)  The  reference  here  is  of  course  to  Varicose,  or  distended 
Veins,  the  danger  of  which  to  man  and  woman  alike  is 



but  the  one-eyed  by  muchness  of  talk  and  jealousy 
and  tongue-slipping — then,  Oh  take  care! 

Look  out^for  the  fair  of  face — May  Allah  be  merciful 
to  her — and  upon  her  whose  cheeks  are  crimsoned 
with  apple-bloom ; — and  Oh  what  happiness  to  remain 
always  with  them,  whom  Allah  has  made  attractive 
to  the  sight  and  a  very  power  of  passion  to  the 
lover- wight!  Then  be  of  those  who  seek  and 
covet  them,  for  amongst  all  men  is  their  reputation 

The  mounting  and  riding  *)  of  the  brown-colored 
produces  lively  movement  in  the  bodies.  The  tall 
white  ones  incline  like  the  glory  of  a  supple  poplar 
which  bends  over  other  trees  as  the  bending  of 
branches,  while  the  short  are  pretty  of  step,  and 
facile  of  speech.  Then  Marry,  0  my  brothers!  the 
women  that  are  good  for  you,  either  two  or  three 
or  four  2). 

*)  It  is  curious  to  note  how  quickly  the  learned  Shaykh- 
author  changes  the  subject.  This  is  done  purposely,  the 
booklet  being  intended  to  divert.  The  Arabic  text  has  been 
closely  followed. 

2)  Allusion  is  here  made  to  the  Koranic  verse  (Vide 
u  S'dratu-n-Nis ")  :  ■  But  if  ye  cannot  do  justice  between  your 
orphans,  then  marry  what  seems  good  to  you  of  women,  by 
twos,  or  threes,  or  fours ;  and  if  ye  fear  that  ye  cannot  be 
equitable,  then  only  one,  or  what  your  right  hand  possesses" 
(i.  e.  female  slaves). 

Much  has  been  said  for  and  against  this  Islamic  doctrine. 
For  those  who  fanatically  think  that  the  religion  of  Islam  is 
an  unmixed  evil,  we  invite  a  comparison  between  the  relative 
decency  of  oriental  polygamy,  and  the  profligacy  and  filthy 
trade  of  prostitution  of  European  cities. 



Tooth-gape,  He  of  the  White  Forehead  and  fine 
Renown  *)  has  said: 

"Who  has  need  to  marry  then  let  him  marry  of 
them  four ;  and  whoever  desires  peace  and  calm  and 
companionship  must  take  an  Abyssinian  2)  woman 
with  feminine  qualities,  and  for  you  should  be  Virgins 
with  well-mounted  breasts  and  of  good  family.  These 
are  better  than  women  divorced,  or  widows. 

And  beware  of  marrying  old  women  for  they  are 
no  good  to  you;  but  rather  take  from  amongst  the 
marriageable  the  choicest  and  most  amiable.  In  your 
Copulation  with  a  woman  hit  upon  a  good  way  3): 
and  of  the  whites  marry  the  tall,  but  from  the  brown 
pick  out  the  short,  whose  age  is  no  more  than  14 

*)  Literally  "who  has  the  front  teeth  disparted" — Arabic, 
*Al-Athnd  Al-Afldj\ 

This  circumstance  is  supposed  to  bring  good  luck. 

The  "  White  forehead  "  would  indicate  capacity.  The  terms 
are  employed  to  hide  the  identity  of  some  well-known  sheikh 
of  the  time. 

s)  The  slaves  of  the  Arabs  were  chiefly  from  Abyssinia  and 
the  negro  countries  ;  a  few  coming  from  Georgia  and  Circassia. 
Many  of  the  Abyssinian  women  are  very  beautiful,  and  in- 
structed in  embroidery,  music  and  dancing.  Some  could  even 
quote  largely  from  celebrated  poems.  Besides  these  advantages 
they  prove  fairly  tractable. — Hence  the  advice  as  to  wiving 

Vide  p.  250—253,  Lane's  (E.W.)  "Arabian  Society  in  the 
Middle  Ages."  London,  1883. 

3)  The  shaykh  here  refers  to  Postures,  of  which,  in  the  work 
"  The  Old  Man  Young  again now  being  prepared  in  Paris 
for  the  press,  as  many  as  60  different  ones  are  tabulated. 

Ovid  (Ars  Amat.  II.  v.  680 — 1).  "  They  join  in  venery  in 
a  thousand  forms ;  no  tablet  could  suggest  more  modes." 



years,  for  she  who  exceeds  that  limit  must  be  reckoned 
already  old  and  amongst  the  be-shelved-ones. 

Pass  life  in  eating  and  drinking,  and  joy,  and  the 
sound  of  mirth  and  laughter,  and  freedom  from  care, 
and  the  dance  and  merry  jest.  Oh  what  pleasure  is 
his  who  uncovereth  the  Grotto,  and  causeth  to  rise 
up  the  Father  of  Veins  *),  the  One-eyed,  the  Strong 
and  Pitiless,  and  sportively  toyeth  with  him  until  like 
a  Column  he  standeth  straight  and  knoweth  not  how 
to  bend, 

Quoth  the  Author :  "Do  no  forget  to  practise 
0  Brethren !  kissing  and  cuddling,  and  the  interlocking 

Catullus,  carmen  xxxn,  speaks  of  Novem  continuas 

u  Sweet  Hypsithilla,  passion's  delight, 
My  gleeful  soul,  bid  me  to  come ; 
Noontide  is  nearing,  bar  not  the  gate — 
Hence  roam  ye  not,  stay  close  at  home 
Prepare  our  pleasures  in  nine  fresh  ways. 
Thighs  joined  with  thighs,  nine  bouts  we'll  try ; 
Instant  the  summons,  dinner  is  past, 
Heated  with  love,  supine  I  lie, 
Bursting  my  tunic,  swollen  with  longing ; 
Leave  me  not  thus,  dear,  your  lover  wronging." 

In  the  "  Dialogues  of  Luisa  Sigea 9  examples  of  a  great  many 
attitudes  are  shown :  and  the  reader  who  wishes  to  explore 
the  subject  further  is  referred  to  "  The  Manual  of  Classical 
Erotology  "  (De  figuris  veneris)  by  Forberg,  who  gives  as  many 
as  90  erotic  postures  (including  spinthrise  bracelets,  a  group 
of  copulators). 

See  Excursus  to  the  present  book. 

*)  Arabic:  Abu-l- Orooq— father  of  Veins.  Appropriate  title 
for  the  member  in  active  condition. 




of  leg  with  leg,  and  to  suck  delicate  lips:  at  what 
time  the  Mounter  now  bites  with  passion  and  rap- 
turous kisses,  and  then  pats  and  taps  with  his  sword- 
like weapon,  which  anon  he  draws  forth,  but  only 
again  to  thrust  into  the  expectant  sheath,  seeking 
out  all  the  nooks  and  crannies,  and  holes  and  corners, 
while  not  losing  sight  of  the  walls  and  roof. 

■  And,  0  Ladies !  To  you  I  counsel  a  good  counsel. 
Then  bear  it  well  in  mind,  and  to  its  constant  nightly 
practice  be  not  blind. 

"  Take  good  care  of  your  genitories,  and  in  pulling 
out  the  hair  from  off  their  face  be  not  dilatory 

*)  The  wolf-like  shagginess  on  the  mount  of  Venus  is  not 
prized  so  highly  by  the  Arabs  as  by  the  generality  of  their 
European  brethren,  who  esteem  a  luxuriant  growth  in  that 
locality  as  adding  interest  to  their  enjoyment. 

All  women  in  the  East  make  use  of  a  sort  of  paste,  made 
from  a  mixture  of  must  and  oil,  to  remove  the  down,  which 
is  deemed  a  shame,  especially  by  women  of  pleasure. 

The  men  use  a  small  pair  of  tweezers. 

In  the  baths  there  is  a  special  man  kept  to  apply  the  paste 
to  the  stomachs  of  the  male  clients. — The  paste  used  by  the 
men  is  called  dowa'  and  composed  of  quick-lime  and  arsenic. 
It  is  left  for  a  few  minutes  on  the  hairy  parts,  which  are  then 
vigorously  scratched.  The  mukeyyis,  as  he  is  termed,  after- 
wards completes  the  operation  by  cleaning  the  spot  with 
warm  water. 

All  Musulmans  follow  this  habit,  which  is  carried  out  like- 
wise by  many  Christians.  The  women  consider  the  operation 
very  important.  This  strange  custom  is  reported  to  possess 
hygienic  value.  It  is  said  that  a  man  on  complaining  to  the 
Prophet  of  being  smitten  with  inordinate  concupiscence,  was 
ordered  to  get  himself  depilated,  when  the  passions  became 



and  their  ramming  do  not  prevent.  For  every  woman 
whatsoever  should  permit  herself  to  be  rogered  by 
her  husband  without  let  or  stint,  since  unto  such  as 
these  greatest  recompense  shall  certainly  be  sent. 

*  Especially  if  she  combeth  and  maketh  fine  her 
hair,  letting  negligently  hang  down  her  forelocks  *), 
and  attireth  herself  in  the  finest  robes  she  owneth, 
and  also  beginneth  amorously  to  coo  and  heave  and 
to  moan  with  desire.  This  is  liked  both  by  friends 
and  foes;  for  cadenced  amorous  groaning  slumbering 
prickle  causeth  to  continue  in  size  and  dimension 

•  It  is  related  of  Satan  —  may  the  curses  of  Allah 
be  rained  upon  him  —  that  he  spread  it  about  that 
a  good  woman  on  the  day  of  judgment  came  up 
riding  on  the  back  of  a  Bear;  and  her  sweat  was 
running  down  her,  when  a  Crier  cried  out  unto 
her:— u  This  is  thy  reward,  0  Thou  who,  all  thy 
life,  remained  satisfied  with  a  single  prizzle." 

It  is  further  told  of  the  Evil  One  that  he  noised 
it  abroad  that  a  harlot  came  along  on  the  Last  Day 
mounted  on  the  back  of  a  Mare,  and  wearing  a  green 
garment,  when  the  Crier  cried  out  unto  her:— "Go 

*)  Arabic:  Magasees— curled,  or  plaited,  locks;  compare  the 
French  "se  coiffer  a  la  chienne". 

tt  Arab  ladies  are  extremely  fond  of  full  and  long  hair;  and, 
however  amply  endowed  with  this  natural  ornament,  to  add 
to  its  effect  they  have  recourse  to  art.  Over  the  forehead 
the  hair  is  cut  rather  short ;  but  two  full  locks  hang  down  on 
each  side  of  the  face,  these  are  often  curled  in  ringlets,  and 
sometimes  plaited." 

Lane's  "  Arabian  Society  in  the  Middle  Ages.11  (p.  p.  216—217). 



into  the  Garden  of  Paradise,  because  of  the  abundance 
of  thy  Compassion  and  solicitude,  0  Thou  who  left 
none  unsatisfied,  nor  raised  regret  in  the  heart  of 
whoever  loved  thee;  nor  prevented  their  mounting 
and  shagging  thee,  No,  not  for  one  single  moment." 

May  Allah  make  both  you  and  me  of  the  blissful 
circle  who  stretch  their  arms  around  Virgins'  necks, 
and  cause  them  then  to  unlock  their  close-locked  lips 
of  coral,  and  who,  throughout  all  the  night's  length, 
and  during  every  interspace  of  the  day,  do  hugger 
and  fuzzle.  For  this  is  my  faith  and  my  ancestor's, 
and  the  profession  of  my  father  before  me — the  faith 
of  the  amorous  and  the  religion  of  the  love-tossed. 

We  beseech  thee,  0  Allah,  to  prevent  us  from  grief 
and  botheration,  and  to  make  us  combatants  in  the 
campaign  of  these  passion-puffed  slits. 

0  Men!  take  to  yourselves  wives  from  those  that 
are  fresh  and  of  surpassing  beauty. 

Happy  is  she  who  hath  naught  to  attend  to  besides 
herself;  and  passeth  the  greater  part  of  her  days  in 
visiting  the  baths  *),  or  else  bathing  herself  in  the 

')  Whether  as  an  amusement  or  mode  of  passing  the  time, 
the  bath — hammam,  is  a  favorite  resort  of  both  men  and 
women  of  all  classes  among  the  Muslims.  Mohammad  gave 
several  precepts  concerning  it.  In  all  large  mosques,  and  in 
most  respectable  dwellings  in  Muhammadan  countries,  there 
are  bathing  rooms  erected,  both  for  the  ordinary  purposes  of 
bathing  and  for  the  religious  purification. 

Vide  Hughes'  "  Dictionary  of  Islam  71  *  The  women  are  espe- 
cially fond  of  the  bath,  often  have  entertainments  there;  taking 
with  them  fruits,  sweetmeats,  etc.,  and  sometimes  hiring  female 
singers  to  accompany  them.  An  hour  or  more  is  occupied  by  the 
process  of  plaiting  the  hair,  and  u  the  depilatory."  Lane. 



house ;  combing  herself  with  a  comb,  anointing  herself 
with  oil,  and  quick-liming  the  hair  from  off  her 
privy  parts: 

— She  doth  not  neglect  her  genitory's  care,  nor 
leave  any  stray  hairs  anestling  there,  and  scenteth 
her  clothes  and  fine  head's  hair,  what  time  man's 
yard  from  her  chink  giveth  her  leisure  enough  to 

Who  maketh  agreeable  movements,  and  perfumeth 
herself  with  various  kinds  of  perfumes,  even  after  the 
manner  of  young  demoiselles  and  the  daughters  of 
the  night;  and  entwineth  ribbons  in  her  beautiful 
black  hair. 

Buttoning  up  her  buttons,  she  mounteth  upon  an 
ass,  and  unto  the  meeting-place  place  directeth  his 
face.  Arrived  at  the  door  of  the  house,  and  coming 
into  the  room,  she  lighteth  a  light,  and  unveiling  her 
veil,  calleth  her  husband,  whom  she  addresseth  with 
the  softest  of  words.  And  sitting  herself  down  upon 
his  thighs,  she  presseth  her  bosom  up  close  against 
his  breast,  until  his  heart  beginneth  to  gladden  and 
become  merry,  and  his  rod  rigid.— She  thereupon, 
uncovereth  the  lower  part  of  her  arms  *),  and  he 
getteth  further  excited,  and,  losing  his  passion's  control, 
his  prizzle  up-flameth  clamouring  to  enter  the  rose- 
bud vestibule  of  her  garden.  Which  done,  the  husband 
will  no  longer  listen  to  aught  against  his  wife.  May 
Allah  Bestow  mercy  upon  his  slave  who  so  kindly 

')  Arab  women  are  said  to  have  very  round,  beautifully-made 
arms  and  wrists ;  in  which,  it  may  be  said,  they  resemble  the 
generality  of  Parisian  belles. 



treateth  his  wife,  and  to  her  Passion's  lust  respondeth 
with  equal  delight  of  Love-desire.  He  receiveth  her 
with  welcome  kindness,  putting,  for  her  sake,  his 
clothes,  and  linen  and  dress  in  pledge ;  and  is  faithful 
to  his  word;  and  lavisheth,  promiseth,  and  fulfilleth; 
for  he  who  doeth  these  doings  will  become  of  those 
who  are  passionately  loved  by  women.  Again  he 
bestoweth  upon  her  sweetness  of  tongue,  and  every 
day  taketh  her  out  and  showeth  her  a  new  and 
different  garden. 

0  Allah!  Grant  that  under  such  description  may 
fall  every  son  and  daughter  of  man,  whoever  he  may 
be.  And  be  gracious  unto  the  secluded  lady,  the 
proprietress  of  love-provoking  coquetry,  who  attired 
in  green  of  brightest  colour  l)  weareth  upon  her  lips 
a  gentle,  honeyed  smile — the  quick-witted  and  elegant 

Be  gracious  likewise,  0  Allah!  unto  the  Princess 
of  Lovers,  who  peereth  out  from  the  door  and  the 
balcony  with  her  dark  black  eyes  and  bound-up 
hair— the  good-charactered  princess— the  Lady  Far- 
hanah  2). 

Be  kind  to  her  also  who  is  the  Mistress  of  thick 
buttocks,  a  glance  of  coal  blackness  3),  and  a  stout 

')  : — The  Arab  colour  of  predilection,  and,  according  to 
Muslims,  the  favourite  colour  of  Paradise.  The  Sandschaki- 
sherif*  the  sacred  banner  of  the  Mussalmans  is  of  green  silk. 

2)  A  celebrated  beauty  no  doubt,  of  the  period. 

s)  Arabic :  maJchool  =  literally  whose  eyes  have  been  orna- 
mented with  kohl.  Lane  says  :  "  The  eyes  of  the  Arab  beauty 
are  intensely  black,  large,  and  long,  of  the  form  of  an  almond  : 
they  are  full  of  brilliancy,  but  this  is  softened  by  a  lid  slightly 



coynte,  and  whose  fame  is  spread  about  for  her 
generosity.  Her  belly  containeth  fold  upon  fold,  her 
navel  is  filled  with  musk,  and  down  below  it  there 
nestles  something  that  is  swollen  up,  puffed  out — 
awful — stupendous — and  excellent.  It  is  white  and 
stout ;  whoever  frequents  its  company  forgets  his 
other  aims  and  cares. — The  proprietress  of  a  clear- 
sounding  pronounciation,  who  is  called  the  Lady 

We  pray  that  Thou  wilt  likewise  be  gracious  to 
Um  ul-Kheir,  the  Basriyan ;  to  Khadijah  the  Sa'eedenah ; 
and  Halimah,  the  Alexandrian ;  and  Balqis  theMeccan  *). 
— The  blessings  of  God  be  upon  them  all! — I  have 
said  my  say. 

May  Allah  All-great  extend  his  pardon  to  you,  and 
to  Muslim  men  and  women,  and  to  true  believers 
male  and  female,  the  living  among  them  and  the  dead. 

If  Satan  command  you  to  do  shameful  things  and 
what  is  forbidden  2) — refuse  to  do  them. 

depressed,  and  by  long  silken  lashes,  giving  a  tender  and 
languid  expression  that  is  full  of  enchantment,  and  scarcely  to 
be  improved  by  the  adventitious  aid  of  the  black  border  of 
kohl ;  for  this  the  lovely  maiden  adds  rather  for  the  sake  of 
fashion  than  necessity,  having  what  the  Arabs  term  natural 

*)  These  are  the  names  of  certain  celebrated  courtesans  of 
the  day. 

2)  Arabic :  al  munkir  =  forbidden  things.  This  is  one  of 
the  key- passages  of  the  work.  St.  Paul  glanced  at  the  same 
thing :  "  Wherefore  God  also  gave  them  up  to  uncleaness, 
through  the  lusts  of  their  own  hearts  to  dishonour  their  own 
bodies  between  themselves ....  for  even  their  women  did 
change  the  natural  use  into  that  which  is  against  nature :  and 



It  is  asserted  *)  that  Women  have  need  above  all 
of  chasteness  of  character;  and  in  the  wife  is  required 
the  love-provokingness  of  a  daughter  of  Yaman;  the 
amorous  sobbing  of  an  Abyssinian ;  the  passion- 
warmth  of  a  Soudanese;  the  wide  thigh-stretching 
of  an  Aleppian ;  the  symmetrical  neck  of  a  Circassian ; 
the  wide-awakeness  of  an  Egyptian;  the  belly  push- 
and-play  of  a  Dumyatiyan;  the  rump-rocking  of  a 
Simanudiyah ;  the  desireful  out-crying  of  a  Bulaqiyah ; 
and  the  joy-snorting  of  a  Sa'eediyah  2). 

And  she  in  whom  these  qualities  stand  out  will 
be  the  Mistress  renowned  of  Women,  destined  for 
gaiety  and  belly-friction. 

It  is  mentioned  in  the  u  Field  of  Gold    of  Mas'oudi 3) 

likewise  also  the  men,  leaving  the  natural  use  of  the  women, 
burned  in  their  lust  one  toward  another;  men  with  men 
working  that  which  is  unseemly ....  God  gave  them  over  to 
a  reprobate  mind,  to  do  those  things  which  are  not  convenient. 
(Vide  Burton's  article  at  end  of  book). 

*)  It  will  by  noticed  how  abruptly  the  subject  is  at  times 
changed.  I  have  preferred  to  translate  literally  from  the 
Arabic  to  filling  up  with  stuff  from  my  own  imagination,  which, 
while  it  might  make  the  text  smoother,  would  cease  to  be  a 
translation  (Trans.) 

")  Countries  lying  within  the  Arabian  Peninsula,  and  more 
or  less  under  Moslem  rule. 

3)  A  work  otherwise  known  by  its  Arabic  title :  u  A  Murouj 
El-Thahab."  Mas'oudi  enjoys  the  reputation  of  being  one  of 
the  most  brilliant  historians  of  the  palmiest  days  of  Islam. 
Flourishing  in  the  10th  century,  when  the  fire  of  civilization 
was  kept  alight  by  the  torch  of  Arabian  learning,  he  fathomed 
the  science,  philosophy,  history  and  literature  of  the 
times  in  which  he  lived.  For  his  age,  he  was  a  marvel  of 
erudition,  with  a  broadness  of  mind  and  penetration  of  in- 



that  when  the  mother  of  Al-Hajjaj  Thakafi  *),  who  was 
Phara'ah,  the  bath-girl,  gave  birth  to  her  phenomenal 
son,  he  had  no  orifice  in  his  back-side,  and  a  hole 
was  pierced.  He  refused  his  mother's  breast,  and 
other  things;  and  this  matter  caused  them  no  small 
vexation.  And  it  is  said  that  Satan,  transformed  into 
the  guise  of  the  peasant  Ibn  Kindah,  demanded: 
"What  fresh  news  is  there?"  They  replied:  "A 
child  has  been  born  to  Joseph  Al-Thakafi,  which  is 
a  son,  and  it  has  refused  to  take  the  breast  of  his 
mother. " 

"  Then, "  counselled  he,  u  sacrifice  for  him  a  black 
buck  and  catch  him  his  blood,  and  smear  it  on  his 
face  for  three  days." 

And  they  did  this,  and  on  the  fourth  day  the  child 
took  his  mother's  breast;  and  when  grown  up,  had 
no  patience  to  rest  from  spilling  blood,  and  the 
commission  of  things  that  others  dared  not  do. 

The  Hajjaj,  it  is  related,  became  separated  one 
day  from  his  soldiers,  when  he  fell  in  with  an  Arab; 
and  he  said  to  him : 

"0  face  of  an  Arab!  How's  the  Hajjaj?" 

The  other  said  to  him:  "He's  an  unjust  Tyrant, 
and  a  brutal  Oppressor."  "Have  you  not  complained 
then  against  him  to  Abd-ul-Malik  Ibn  Marwan?" 

telligence  that  marked  him  out  from  all  his  contemporaries. 
He  is  said  to  have  died  in  the  Egyptian  capital  about  956. 
Amongst  his  works  only  "  The  golden  Fields "  has  hen 
done  into  an  European  language.  It  exists  in  French  under 
the  title  of:  "  Les  Prairies  d'Or." 

*)  A  celebrated  and  tyrannical  despot,  after  whose  death 
no  less  than  600,000  prisoners  were  found  in  his  jails. 



asked  Al-Hajjaj.  "  He  is  a  greater  tyrant  still,  and 
more  cruel/  said  the  Bedawin.  While  they  were 
thus  talking,  the  soldiers  overtook  them,  when  the 
Arab  perceived  that  it  was  Al-Hajjaj  himself  with 
whom  he  had  been  talking ;  and  he  exclaimed :  "  0 
Prince  of  the  Faithful!  The  secret  is  between  me  and 
between  thee.  Do  not  let  out  upon  it  except  Allah 
will.''  The  Hajj  smiled,  and  kindly  giving  him  a 
present,  went  away,  trying  to  persuade  himself  that 
the  meeting  was  no  more  than  a  dream. 

There  was  with  him,  on  one  of  the  days  of  the 
days,  Khalid  Ibn  Araftah ;  to  whom  he  said :  *  0 
Khalid!  bring  me  a  Story-teller  from  the  Mosque." 
And  when  Khalid  came  to  the  Mosque  he  found  a 
young  man  praying,  so  he  sat  himself  down  until  he 
had  finished  reciting  the  prayer-blessing;  then  he 
said  to  him :  "  The  Prince  of  the  Faithful  demandeth 
thee."  The  reciter  asked:  "  Did  he  himself  send  for 
me  expressly?"  Answered  he:  "Yes."  So  he  weut 
off  with  him  until  they  had  come  up  to  the  door, 
when  Khalid  asked:  "How  art  thou?"  And  the 
Prince's  Story-teller  responded:  "Thou  wilt  find  in 
me  what  thou  desirest".  And,  when  he  had  entered 
into  where  the  Prince  was  seated,  the  Hajj  said  to 
him:  "Hast  thou  read  the  Kuran?"  He  answered: 
"  Yes,  and  can  recite  it  from  memory. "  He  asked  again : 
"  Dost  thou  know  anything  from  the  Poets?"  Said  he: 
"  There  is  no  poetry  but  what  I  can  repeat  from." 

Asked  he  again:  "Dost  thou  know  aught  of  the 
Arabs  and  the  Happenings  of  their  History?"  He 
returned:  "Nothing  of  that  ever  escapes  me." 

All-Hajjaj  said:  "0  young  man,  inform  me  what 




women  be  the  best  and  the  most  enjoyable."  *)— 
"One  in  winning  ways  excelling,  and  in  comeliness 
exceeding,  and  in  speech  killing:  one  whose  brow 
glanceth  marvellous  bright  to  whoso  filleth  his  eyes 
with  her  sight,  and  to  whom  she  bequeatheth  sorrow 
and  blight;  one  whose  breasts  are  small,  whilst  her 
lips  are  large  and  her  cheeks  are  ruby  red  and  her 
eyes  are  deeply  black  and  her  lips  are  full-formed; 
one  who  if  she  look  upon  the  heavens  even  the  rocks 
will  be  robed  in  green,  and  if  she  look  upon  the 
earth  her  lips  2)  unpierced  pearls  shall  rain;  one  the 
dews  of  whose  mouth  are  the  sweetest  of  waters ;  one 
who  in  beauty  hath  no  peer,  nor  is  there  any  loveliness 
can  with  hers  compare:  the  pleasure  of  the  eyes  to 
great  and  small ;  in  fine,  one  whose  praises  certain  of 
the  poets  have  sung  in  these  harmonious  couplets :  8)— 

*)  Of  course  the  conversation  drifts  into  matters  sexual  and 
inter-sexual.  In  a  similar  story,  ■ Tawaddud,"  the  learned 
slave-girl,  tf  hangs  down  her  head  for  shame  and  confusion  ■ 
(vol.  V.  225);  but  the  young  Sayyid  speaks  out  bravely  as 
becomes  a  man. 

2)  In  the  text:  8  Allah'  lau  nazarat  ila  'l-sama  la-a'shab 
(fourth  form  of  'ashab  with  the  affirmative  "  la ")  al-Safa  (pi. 
of  Safat),  wa  lau  nazarat  ila  'larz  la  am  tar  taghru— ha  (read 
thaghru-ha)  Luluan  lam  yuskab  wa  riku— ha  min  al-zulal 
a'zab  (for  a'aab  min  al-zulal),"  which  I  would  translate :  Who 
if  she  look  upon  the  heavens,  the  very  rocks  cover  themselves 
with  verdure,  and  if  she  look  upon  the  earth,  her  lips  rain 
unpierced  pearls  (words  of  virgin  eloquence)  and  the  dews  of 
whose  mouth  are  sweeter  than  the  purest  water. 

3)  These  lines  have  often  occurred  before;  see  index  (vol. 
X.  443)  "Wa  lau  anunaha  li  'l-Mushrikin,"  etc.  I  have  there- 
fore borrowed  from  Mr.  Payne,  vol.  VIII  78,  whose  version  is 




"A  fair  one  to  idolaters  if  she  herself  should  show,  They  'd 
leave  their  idols  and  her  face  her  only  Lord  would  know. 

If  in  the  Eastward  she  appeared  unto  a  monk,  for  once  He'd 
cease  from  turning  to  the  West  and  to  the  East  bend  low ; 

And  into  the  briny  sea  one  day  she  chanced  to  spit,  Assuredly 
the  salt  sea's  floods  straight  fresh  and  sweet  would  grow." 

Hereupon  quoth  Al-Hajjaj,  "  Thou  hast  said  well 
and  hast  spoken  fair,  0  young  man;  and  now  what 
canst  thou  declare  concerning  a  maiden  of  ten  years 
old?"  Quoth  the  youth,  "She  is  a  joy  to  behold." 
"And  a  damsel  of  twenty  years  old?"  —  "A  joy  to 
eyes  manifold."  14 And  a  woman  thirty  of  age?"  — 
"  One  who  the  hearts  of  enjoyers  can  engage." 
"And  in  her  fortieth  year?"  —  "Fat,  fresh  and  fair 
doth  she  appear."  "And  of  the  half  century?"-- 
"The  mother  of  men  and  maids  in  plenty."  "And 
a  crone  of  three-score?"  —  "Men  ask  of  her  never 
more."  "And  when  three  score  and  ten?"  —  "An 
old  trot,  and  remnant  of  men."  "And  one  who 
reacheth  four  score?" — "Unfit  for  the  world  and  for 
the  faith  forlore."  "And  one  of  ninety?"  —  "Ask 
not  of  whose  in  Jahim  be. "  *)  "  And  a  woman 
who  to  an  hundred  hath  owned?"  —  "I  take  refuge 
with  Allah  from  Satan  the  stoned."  Then  Al-Hajjaj 
laughed  aloud,  and  said,  "  0  young  man,  I  desire  of 
thee  even  as  thou  describedst  womankind  in  prose  so 
thou  show  me  their  conditions  in  verse ;  "  and  the 
Sayyid,  having  answered,"  Hearkening  and  obedience, 
0  Hajjaj, "  fell  to  improvising  these  couplets :  2) — 

*)  For  the  Jahim-hell,  see  vol.  VIII,  III. 
2)  For  the  Seven  Ages  of  Womankind  (on  the  Irish  model) 
see  vol.  IX.  175-  Some  form  of  these  verses  is  known  throughout 



u  When  a  maid  owns  to  ten  her  new  breasts  arise,  *  And  like 

diver's  pearl  with  fair  neck  she  hies: 
The  damsel  of  twenty  defies  compare,  *  'Tis  she  whose  disport 

we  desire  and  prize: 
She  of  thirty  hath  healing  on  cheeks  of  her ;  *  She's  a  pleasure, 

a  plant  whose  sap  never  dries: 
If  on  her  in  the  forties  thou  happily  hap  *  She's  best  of  her 

sex,  hail  to  who  with  her  lies! 
She  of  fifty  (pray  Allah  be  copious  to  her !)  *  With  wit,  craft 

and  wisdom  her  children  supplies. 
The  dame  of  sixty  hath  lost  some  force,  *  Whose  remnants 

are  easy  to  ravenous  eyes: 
At  three-score  ten  few  shall  seek  her  house ;  *  Age — threadbare 

made  till  afresh  she  rise : 
The  fourscore  dame  hath  a  bunchy  back  *  From  mischievous 

eld  whom  perforce  Love  flies: 
And  the  crone  of  ninety  hath  palsied  head,  *  And  lies  wakeful 

o'nights  and  in  watchful  guise; 
And  with  ten  years  added  would  Heaven  she  bide  *  Shrouded 

in  sea  with  a  shark  for  guide ! " 

And  he  ceased  not  to  converse  with  him  concerning 
what  he  loved,  until  he  gave  permission  for  his  with- 
drawing, saying  to  Khalid:  "0  Khalid!  Order  the 
young  man  to  receive  a  mule,  and  a  page,  and  a 
female  slave,  and  4,000  dirhams."  And  the  young 
man  said :  "  May  Allah  bestow  benefits  on  the  Prince ; 
there  still  remaineth  of  my  recital  the  wonderfullest 
part  and  the  most  agreeable.'' 

Then  the  Hajjaj  returned  to  his  sitting,  and  said: 

the  Moslem  East  to  prince  and  peasant.  They  usually  begin:— 
From  the  tenth  to  the  twentieth  year  *  To  the  gaze  a  charm 

doth  appear; 
and  end  with  : — 

From  sixty  to  three  score  ten  *  On  all  befal  Allah's  malison. 



"Recite  it  to  me."  He  began,  "May  Allah  prosper 
the  Prince!  My  father  perished  while  I  was  yet  little, 
and  I  grew  up  on  the  knees  of  my  Uncle,  who  had 
a  daughter  of  my  age.— And  in  youthful  blood  foams 
passion's  flood.— But  nothing  of  further  wonder  hap- 
pened in  my  life  until  she  attained  the  age  of  woman- 
hood, when  I  obtained  of  her  satisfaction  of  my  love's 
ambition— And  Allah  knoweth  the  flame  of  desire, 
whenas  in  Youth-tide's  veins  it  burneth  like  fire."  — 
It  is  related  that  an  Arab  entered  in  before  the 
Hajjaj  with  a  complaint  of  the  hardness  of  his  lot, 
and,  while  he  was  about  his  recital,  he  coughed  and 
farted.  Without  the  slightest  shame  or  disconcerted- 
ness  he  said :  8  And  that  also  is  from  the  burden  of 
my  misery  through  the  misfortunes  of  the  Age." 
Then  laughed  the  Hajjaj  out-right,  and  ceased  not 
to  laugh;  and  it  is  related  that  the  Bedawin  again 
let  off  a  trump,  when,  perceiving  that  everybody  was 
reproaching  him  because  of  the  same,  he  recited: 

■  It  is  true  that  I  farted  ||  But  that  is  nothing  new ; 
No  evil  have  I  wrought  ||  'Gainst  the  world  that  I  rue ; 
And  no  forbidden  thing  ||  Has  my  backside  done 
That  for  it  I  should  repent,  ||  Or  your  presence  shun. 
Were  all  the  world's  arses  ||  At  one  time  to  go  off; 
There  would  still  therein  be  found  ||  Little  matter  for  your 

And  if,  as  I  said,  all  men  were  to  fart  ||  At  a  foregiven  signal, 
or  sign, 

There  would  still  remain  nothing  ||  For  your  control,  nor 
for  fine." 

It  is  related  that  Abou  Nowas  was  once  seated  in 
the  midst  of  company  when  a  trump  slipped  from 



him,  upon  which  he  rose  straight  up  and,  unsheathing 
his  sword  on  them,  three  times  exclaimed :  *  I  will 
not  permit  a  single  one  of  you  to  depart  hence  until 
he  farteth  a  fart  like  unto  mine. "  He  said  his  say ; 
and  all  present  trumped,  except  a  big  man,  who  said : 
a  0  Abou  Nowas,  there  is  no  power  in  me  to  break  off 
with  a  bang.  I  have  only  the  ability  to  let  off  just 
quietly,  and  without  noise.  Then  take  ten  silent 
explosions  for  the  one  loud  cracker  you  demand." 

It  hath  been  told  that  amongst  the  men  of  that 
day  there  was  one  who  said: 

*  I  fell  into  a  great  wrangle  and  quarrel,  and  a 
serious  brangle  and  scandal,  that  was  raised  between 
me  and  the  dearest  of  my  comrades  and  the 
closest  of  my  bosom-companions,  through  my  sup- 
posed divulgation  of  a  secret  that,  nevertheless,  I  had 
concealed  in  my  heart.  But  I  merited  my  treatment  *) ; 
and  I  followed  therefore  the  example  of  the  Sayer, 
when  he  said: 

In  solitude,  0  my  brethren!  ||  Do  I  now  find  peace, 
For  all  my  past  unhappiness,  ||   Sprang  from  friends  whom 
I  prized; 

And,  if  from  the  world's  ||  Society  had  I  not  ceased, 
My  soul  had  been  wrung  out  ||  Of  me  in  tears  and  sighs. 
Of  my  shame  they  made  a  mock,  |J  And  my  fall  they  pointed 

Though  for  no  mere  idle  tongue-slip  ||  Did  our  estrangement 

come  about. 
But  now  perfect  quiet  ||  At  last  I've  found 
And  treat  with  scorn  ||  Their  shout  and  flout. 

*)  He  meant,  no  doubt,  for  having  associated  with  them; 
as  he  denies  having  disclosed  the  secret  confided. 



Related  likewise  is  it  of  another  of  them  that  he 
said :  u  I  desired  breaking  off  connection  from  one  of 
my  friends  l),  and  had  almost  determined  upon 
*  paying  him  back  in  his  own  coin  "  for  what  he  had 
done  to  me,  as  I  had  the  opportunity  to  do  so. 

But  I  pardoned  him,  entering  into  the  spirit  of  the 
speaker  who  said: 

Avoid  and  flee  the  world  ||  To  the  utmost  of  your  power, 
Taking  Allah  Almighty  for  guide;  ||  Since  you  may  stir  the 
world  round, 

However  you  decide,  ]|  Nothing  in  it  but  scorpions  you'll  find, 
And  surely  rue  the  hour,  ||  When  in  Man  you  began  to  confide. 

The  cause  of  love,  it  hath  been  stated,  is  composed 
of  three  2)  things ;  and  no  one  is  void  of  their  know- 
ledge, or  requireth  a  hint  as  to  any  one  of  them; 
though  the  conditions  of  mankind  vary  in  their  regard. 
In  the  Destiny  of  the  poor  man  are  verily  united  all 
the  three  peculiarities,  and  never  doth  he  succeed  in 
saving  himself  from  them,  unless  the  Time  is  generous 
towards  him,  and  bestoweth  upon  him  of  her  favours. 
It  is  he  who  is  mentioned  in  the  Poem  of  Youth — 
the  poem  wherein  are  celebrated  the  Kiss  and  Cuddle- 
force,  the  Intertwining  of  one  leg  with  another,  and 
the  passionate  Suction  of  refined  lips. 

')  In  the  Arabic: — 1  an  dhad  ashabi  is  understood. 

2)  In  his  Hygiene  de  V Amour,  Mantegazza  says : — With  the 
man  in  good  health,  the  aurora  of  love  should  announce  itself 
by  the  simultaneous  appearance  of  three  new  facts;  the 
secretion  af  the  sperm,  erection,  the  ardent  desire  to  approach 
a  woman  for  the  first  sexual  embrace  (French  transn.  Chap.  I. 
VAnbe  de  la  Viriliti.) 



Then  be  seated  in  a  chamber-hall,  where  are  found 
the  elevated  couch,  the  sparkling  fountain,  and  a 
column  of  spouting  water ;  and  repasts  of  seven  kinds 
take  place,  and  the  throwing  of  roses  and  sweet- 
scented  jasmines;  while,  in  the  well-stocked  wallet 
let  there  always  be  a  thousand  golden  dinars.  There 
stay  with  a  chosen  lady-love  of  the  white  women,  tall 
of  stature  and  black  eyes,  and  smooth  and  oval  cheek, 
and  buttocks  stout  and  thick,  and  chubby-faced,  plump 
orifice,  and  a  countenance  beauty-lined,  as  the  Poet, 
speaking  on  that  subject,  has  with  chosen  words  defined : 

0  thou  the  best  of  creatures  ||  In  the  days  of  their  prosperity 
The  rivals  of  my  love  with  me  ||  Of  thee  did  remonstrate. 

"  Gladly  e'en  my  life  I'd  give  |)  In  order  possession  to  have 
of  thee. 

With  torment  and  with  bitter  taunt,  ||  They  sought  my  heart's 
flame  to  abate. 

What  is  it  that  troubles  thee  so  ? "  said  they ;  ||  "  Is  it  nectar- 
wine  that  floweth  free  "  ? 

"In  the  saliva  of  her  lips  is  the  wine",  quoth  I,  ||  "And  the 
best  of  beings  on  earth  is  she  *. 

u  Is  it  then  ambrosia  that  troubles  thy  brain  ?"  |]  u  For  to  know 
the  truth",  said  they,  "are  we  fain". 

"  In  the  beauty  of  her  mouth  is  ambrosia  ",  said  I,  ||  "  And  tis 
not  honeyed  wine  that  is  my  bane  ". 

Said  my  tormentors  then,  "  We  had  known "  |j  Of  all  this,  had 
you  named  her 

"  She  is  the  most  beautiful  creature  on  earth  ! "  ||  Exclaimed  I, 

■  Glory  to  her  Excellent  Maker  ! " 
"By  God!"  returned  they  then,  ||  "What  may  her  name  be  called?" 
"  That  is  my  secret, "  said  1,  "  which,  ||  I'll  not  reveal  for  all 

the  world". 

tf  But,  of  my  mystery's  meaning,  ||  I  now  offer  ye  this  part : 

1  complain  to  you  of  a  passion  |]  I'd  fain  keep  from  all 

concealed. " 



Then,  0  my  Comrades!  when  one  of  you 
pillareth-out  for  shagging  a  woman,  let  him  kiss  her 
on  the  mouth  before  clasping  her  by  the  neck;  and 
pinch  and  squeeze  her  limbs  before  coupling  with 
her;  increasing  his  toying  and  touching  and  teasing 
her,  and,  then  commence  by  frictioning  before  futter- 
ing;  and  know  that  the  white  women  are  the  enjoyment 
of  mankind  as  well  its  adornment,  while  black  women 
are  its  sorrows  and  afflictions— as  was  said: 

Remember  that  the  white  pearl 

Can  really  boast  no  peer: 
While  a  bushel  of  black  coal 

Is  for  a  few  pence  bought ; 
But  Allah's  first-preferred 

Are  the  white  of  skin-clear 
While'  mong*t  Hell's  folk,  the  Black 

Are  surely  pitchforked  there. 


Quoth  the  Hafiz  to  some  of  his  boon  companions : 
—If  we  desire  knowledge  of  the  manner  in  which 
beauty-perfection  consisteth,  then  remember  that  in 
the  woman  there  should  be  four  2)  things  black— four 

*)  Hafiz  is  an  arabic  word  meaning  a  person  who  has  learnt 
the  whole  of  the  sacred  Kuran  by  heart— no  uncommon  feat 
among  Musulman  students.  The  study  of  the  Kuran  tends  to 
keep  up  and  fix  the  purity  and  standard  of  the  Arabic  language, 
of  which  it  is  deemed  the  matchless  model. 

')  Lane,  in  giving  another  analysis  of  a  similar  kind  says 
•this  is  the  most  complete,  I  can  offer." 

Of  course,  he  was  unable  to  give  a  fuller  list  for  fear  of 
Mother  Grundy. 

An  unnamed  author  quoted  by  El-Ishakee,  in  his  account 



white — four  veiled — four  narrow — four  red — four  round 
— four  short — four  long — four  delicate — and  four 

Now,  the  four  black  ones  are  the  hair  of  the  head, 
the  eyebrows,  and  the  eyelashes ;— the  four  white — 
the  white  of  the  eyes  very  white,  the  nails,  teeth  and 
forehead; — the  four  red — the  tongue,  lips,  cheeks,  and 
finger-ends; — the  four  round — the  head,  neck,  fore- 
arms and  ancles ; — the  four  narrow — the  nostrils,  hole 
of  the  ears,  the  navel  and  the  vulva ;  -the  four  large 
— the  forehead,  eyes,  bosom,  and  hips ; — the  four  fine 
— the  mouth,  palms  of  the  hands,  sides  of  the  nostrils, 
and  the  nose; — the  four  long — the  back,  ear,  fingers, 
and  legs; — the  four  perfumed — the  mouth,  armpits, 
pudenda,  and  nose. 

Counselled  Aboubin-Seena:  11  take  care  that  you  do 
not  go  beyond  the  mark  in  Coition,  for  on  such  prac- 
tice there  ensues  diminution  of  health-condition. "  And, 
said  Al-Ahtaf bin-Kees:  "To  the  prodigal  of  coition's 
boon.  Old  age  arriveth  very  soon;  with  weakening  of 
his  strength,  and  the  bending  of  his  back,  and  the  man 
becometh  stricken  ivith  the  whiteness  of  age.1' 

It  is  necessary  that  one  charge  himself  with  three 
things :  —the  first,  that  he  abstain  from  moving  over- 

of  the  'AWasee  khaleefek  El-Mutawekkil,  gives  four  other  parts 
of  the  woman  which  should  be  thick, — the  lower  part  of  the 
back,  the  thighs,  the  calves  of  the  legs,  and  the  knees. 
" Arabian  Society  etc.'" 

In  the  "Old  Man  Young  Again1*  is  to  be  found  a  very 
original  classification  of  the  same  sort. 

In  Les  Dames  Galantes,  of  Brantome  there  is  a  similar  list 
derived  from  the  Spanish. 



much,  nor  altogether  to  leave  off  walking  l).  For 
know  that  as  regardeth  Man,  he  should  see  that  his 
stomach  remaineth  free  from  superfluity  of  the  slight- 
est morsel,  and  if  he  omit  to  move  in  the  appointed 
time  great  illness  therefrom  results.  Therefore 
must  he  move  with  moderate  movements,  and  digest 
what  he  hath  taken,  and  the  best  time  for  movement 
is  when  the  stomach  is  empty  and  void  of  food,  such 
movement  being  termed  promenades,  which  hath  place 
when  a  man  moveth  with  a  light  movement  like  unto 
the  jog-trot  of  a  mare  or  horse,  or  a  saunter,  or 
attendance  on  business  affairs,  or  while  reading,  and 
other  things  of  the  same  kind. 

Secondly:  it  behoveth  that  man  neglect  not  eating; 
for  be  it  known  that  strength  is  derived  from  satis- 
faction in  moderation,  and  the  belly  should  not  be 
filled  to  the  brim. 

On  this  subject  our  Prophet  Mohammad -Lord  of 
the  Learned— upon  whom  be  peace  and  prayer-bless- 
ing—hath stated:  "A  son  of  Adam  can  over-fill  no 
other  vessel  which  for  him  shall  bring  such  evil 
consequence  as  the  over-filling  of  the  belly.  Morsels 
of  bread  alone  suffice  to  strengthen  his  back-bone. 
And  if,  for  his  guidance,  it  be  imperative,  then  let 
him  divide  his  interior  into  three  parts:— a  third  for 
eating— another  for  drinking— and  the  last  for  res- 
piration. " 

The  third  section  appertaineth  to  that  man  should 

•)  Orientals  rarely  hasten  over-much.  This  would,  for  one 
thing,  be  due  to  the  enervating  influence  of  the  sun-scorched 
climate.  Lord  Beaconsfield's  slow  gait  was  attributed  to  his 
Eastern  origin. 



not  neglect  copulation.  For  the  water  of  a  well 
which  is  not  drawn  from  cannot  remain  clear  bright, 
neither  will  its  source  course  freely. 

0  mv  dear  son!  know  that  the  sages  liken  con- 
nection  with  a  woman  unto  the  strength  of  a  burnt 
earthenware  pitcher,  which  being  filled  with  water 
and  inclined  to  one  side,  some  of  it  runneth  down, 
while  other  remaineth:  and  if  it  be  turued  upside 
down  the  whole  of  the  contents  thereof  runneth  away. 

Thus,  likewise,  is  man,  whenas  he  joineth  himself 
with  a  woman,  lying  meanwhile,  to  accomplish  it, 
upon  his  side;  some  of  it  runneth  down,  and  other 
remaineth ;— from  which  arrive  infirmities  of  body; 
while  whoever  seeeth  him  in  his  outward  condition 
reckoneth  him  to  be  in  the  perfection  of  health,  little 
deeming  that  he  be  in  reality  on  the  burning  verge 
of  a  gulf  full  of  woes  and  ills.  Because  his  bed  is 
demolished  in  that  he  sleepeth  upon  his  bed  with  a 
woman  in  the  manner  of  a  woman,  and  she  asketh 
from  him  what  he  used  to  ask  from  her;  but  he  is 
inwardly  disquieted  anent  his  state,  and  the  thing, 
perhaps,  increaseth  upon  him  until  she  saith  unto 
him:  "By  God!  thou  art  busying  thyself  away  from 
me  with  other  women",  while  all  the  time  he  is 
suffering  by  reason  of  the  despicableness  of  his  malady, 
which  he  trieth  to  conceal  under  whatever  possible 
pretext  1). 

*)  Reference  is  here  made  to  sexual  impotence,  which  is 
dwelt  upon,  to  a  considerable  extent,  in  the  book  called  8  The 
Old  Man  Young  Again'"  or  to  give  the  genuine  Arabic  title 
"The  Book  of  Age  Rejuvenescence  in  the  Science  of  Con- 
cupiscence" (2  vols,  Paris,  1898). 



He  who  goeth  to  excess  for  a  long  time  in  copu- 
lation, weakeneth  his  forces,  and  cracketh  up  his 
limbs. — Allah  is  All-Knowing. 

Learned  doctors  have  observed :  He  who  can  restrain 
himself  from  four  things  will  steer  clear  of  sundry 
detestable  calamities  l). 

He  who  avoideth  overmuch  haste  will  get  the  better 
of  the  after-regret.— He  who  abstaineth  from  pride 
will  escape  detestation. — He  who  keepeth  himself  from 
importuning  will  not  suffer  privation.— He  who 
refraineth  from  offence-giving  will  not  fall  into  grief 
and  humiliation. 

It  hath  been  further  remarked  by  certain  sages 

')  There  is  no  doubt  that  sexual  power  does  prevent  the 
alienation  of  female  affection,  as  the  following  Turkish  story 
testifies.  *  A  Singular  Motive  of  Affection  "  :  ■  Why  are  you 
so  attached  to  your  husband  ?  ■  a  lady  one  day  asked  her 

"Once  he  returned  suddenly  from  a  journey,"  replied  the 
young  lady.  u  Still  dressed  in  his  travelling  clothes,  he  opened 
the  door,  entered,  and  at  once  began  the  act  of  love.  I  was 
then  suffering  from  a  severe  fever ;  I  was  burning  hot,  and 
my  hair  was  in  disorder.  I  had  not  even  time  to  perfume 
myself  before  abandoning  myself  to  his  caresses.  In  spite  of 
that  I  saw  him  advance  with  his  dart  as  firm  as  a  pike  with 
the  ardour  of  passion,  insert  it  boldly  into  my  slit,  and  thus 
take  his  pleasure.  It  is  this  proof  of  love  that  makes  me  so 
attached  to  him." 

"What,  my  child,"  cried  the  mother,  tfis  that  why  you  are 
so  fond  of  him.  You  quite  frighten  me,  for  on  hearing  you 
I  feel  my  desires  aroused  to  such  a  point  that  I  believe  I 
shall  die." 

Such  was  their  conversation. 



that  the  Bath  possesseth  four  good  qualities : — the 
putting-to-flight  of  care — the  dissolution  of  the  system's 
noxious  humours — the  refreshing  of  the  body — and  the 
cleansing  away  of  dirtiness. 

Again,  there  are  four  things  which  chase  sleep 
from  the  eyes: — the  abandonment  of  a  friend,  the 
fatigue-worry  engendered  by  travel,  the  burden-care 
of  debts,  and  the  intention  to  commit  a  forbidden 


Of  a  grammarian  it  is  recounted  that  he  desired 
to  copulate  with  a  certain  woman,  and  calling  out  to 
her,  cried: — "Aye,  Young  woman,  over  there!  Come 
here  to  me,  and  bend  thy  back  over  on  the  ground, 
lift  both  thy  legs  up  in  the  air,  and  put  a  little 
saliva  for  me  on  the  affair. " 

To  this  she  responded:  "If  thou  seeest  me  with 
my  eyes  sinking  in,  and  rising  stronger  on  me  the 
thing,  then  give  not  over  pushing  until  fullest  satis- 
faction for  me  thou  dost  win  therein. w 

Whereupon  he  broke  forth :  8  0  Harlot !  I  have 
determined  on  a  ride,  so  expose  the  crack,  show  thy 
backside,  exhibit  thy  arse,  turn  round  thy  behind, 
agitate  thy  middle,  and  curve  up  thy  knee  "  *). 

She  returned:    u  Mount,  and  mind  thou  dost  not 

*)  Different  words  are  employed  in  the  original  to  express 
various  shades  of  vulgarity  in  the  designation  of  the  posterior 
parts,  and  also,  most  likely,  purposely  to  show  the  grammarian's 
richness  of  vocabulary. 



soon  get  tired  and  outspun,  slap  on  it  a  little  with 
thy  hand,  and  pull  off  at  least  a  two  thousand  run. " 



It  is  related  that  there  was  a  man  who  had  a 
grown-up  son,  but  the  youth  was  a  ne'er-do-well  ') 
and  whatever  wife  his  sire  wedded,  the  son  would 
devise  him  a  device  to  lie  with  her,  and  have  his 
wicked  will  of  her,  and  he  so  managed  the  matter 
that  his  father  was  forced  to  divorce  her.    Now  the 
man  once  married  a  bride  beautiful  exceedingly,  and 
charging  her  beware  of  his  son,  jealously  guarded  her 
from  him. — The  father  applied  himself  to  safe-guarding 
his  wife,  and  gave  her  a  charge,  warning  her  with 
threats  against  his  son,  and  saying,  8  Whenas  I  wed 
ever  a  woman,  yonder  youth  by  his  cunning  manageth 
to  have  his  wicked  will  of  her."  Quoth  she,  "0  man, 
what  be  these  words  thou  speakest  ?  This  thy  son  is 
a  dog,  nor  hath  he  power  to  do  with  me  aught,  and 
I  am  a  lady  amongst  women."    Quoth  he,  u Indeed  I 
but  charge  thee  to  have  a  care  of  thyself3).  Haply 
I  may  hie  me  forth  to  a  journey,  and  he  will  lay  some 
deep  plot  for  thee,  and  work  with  thee  as  he  wrought 
with   others."    She  replied,   "0   man,  hold  thyself 
secure  therefrom,  for  an  he  bespeak  me  with  a  single 

')  This  violating  of  the  Harem  is  very  common  in  Egypt. 
2)  Arab.  "Fadawi,"  here  again  =  a  blackguard,  see  Vol.  IV, 

s)  The  Irishman  says,  sleep  with  both  feet  in  one  stocking. 



word  I  will  slipper  him  with  my  papoosh *) ;  *  and 
he  rejoined,  ■  May  safety  be  thine !  "  He  cohabited 
with  her  for  a  month  till  one  day  of  the  days  when 
he  was  compelled  to  travel ;  so  he  went  into  his  wife, 
and  cautioned  her,  and  was  earnest  with  her,  saying ; 
a  Have  a  guard  of  thyself  from  my  son  the  debauchee, 
for  he's  a  fro  ward  fellow,  a  thief,  a  miserable ;  lest  he 
come  over  thee  with  some  wile  and  have  his  will  of 
thee."  Said  she,  "What  words  are  these?  Thy  son 
is  a  dog,  nor  hath  he  any  power  over  me  in  aught 
whereof  thou  talkest,  and  if  he  bespeak  me  with 
one  injurious  word,  I  will  slipper  him  soundly  with 
my  footgear."2)  He  rejoined,  "If  thou  happen  to 
need  aught3)  never  even  mention  it  to  him;"  and  she 
replied,  "  Hearkening  and  obedience. "  So  he  said  fare- 
well unto  her,  and  fared  forth  wholly  intent  upon  his 
journey.  Now  when  he  was  far  enough  from  the  town, 
the  youth  came  to  the  grass- widow,  but  would  not  address 
a  single  word  to  her,  albeit  fire  was  lighted  in  his 
heart  by  reason  of  her  being  so  beautiful.  Accord- 
ingly he  contrived  a  wile.    It  happened  to  be  summer- 

')  Arab.,  or  rather  Egypt.,  "Bapuj,"  from  "Babug,"  from  the 
Pers.  "Pay-push"  =  footclothing,  vulg.  "Papuan."  To  beat 
with  shoe,  slipper,  or  pipe-stick  is  most  insulting;  the  idea, 
I  believe,  being  that  these  articles  are  not  made,  like  the  rod 
and  the  whip,  for  corporal  chastisement,  and  are  therefore 
used  by  way  of  slight.  We  find  the  phrase  "he  slippered  the 
merchant"  in  old  diaries,  e.g.  Sir  William  Ridges,  1683, 
Hakluyt's,  Voyages. 

2)  Arab.  "Sarmujah"  =  sandals,  slippers,  shoes,  esp.  those 
worn  by  slaves. 

s)  Suggesting  carnal  need. 



tide,  so  he  went l)  to  the  house  and  repaired  to  the 
terrace-roof,  and  there  he  raised  his  clothes  from  his 
sitting-place,  and  exposed  his  backside  stark  naked  to 
the  cooling  breeze;  then  he  leant  forwards,  propped 
on  either  elbow,  and,  spreading  his  hands  upon  the 
ground,  perked  up  ')    his  bottom.    His  stepmother 
looked  at  him,  and  marvelling  much,  said  in  her  mind, 
"  Would  Heaven  I  knew  of  this  froward  youth  what 
may  be  his  object !  " 3)  However,  he  never  looked  at 
her  nor  ever  turned  towards  her  but  he  lay  quiet  in 
the  posture  he  had  chosen.    She  stared  hard  at  him, 
and  at  last  could  no  longer  refrain  from  asking  him, 
"Wherefore  dost  thou  on  this  wise?"  He  answered, 
"And  why  not?  I  am  doing  that  shall  benefit  me  in 
the  future,  but  what  that  is  I  will  never  tell  thee; 
no  never."    She  repeated  her  question  again  and  again, 
and  at  last  he  replied,  ■  I  do  thus  when  it  is  summer- 
tide  and  a  something  of  caloric  entereth  my  belly 
through  my  backside,  and  when  'tis  winter  the  same 
cometh  forth  and  warmeth  my  body ;  and  in  the  cool 
season  I  do  the  same,  and  the  cold  cometh  forth 
in  the  dog-days  and  keepeth  me,  in  heats  like  these, 
fresh  and  comfortable/  l)    She  asked,  *  If  I  do  what 

')  The  young  man  being  grown  up  did  not  live  in  his 
father's  house. 

a)  Arab.  "Tartara".  The  lexicons  give  only  the  sigs. 
"  chattering  ■  and  so  forth.  Prob.  it  is  an  emphatic  reduplic- 
ation of  "  Tarra  "—sprouting,  pushing  forward. 

')  The  youth  plays  upon  the  bride's  curiosity,  a  favourite 
topic  in  Arab,  and  all  Eastern  folk-lore. 

*)  There  is  a  confusion  in  the  text  easily  rectified  by  the 
sequel.    The  joke  suggests  the  tale  of  the  Schildburgers, 



thou  doest,  will  it  be  the  same  with  me?"  and  he 
answered,  "  Aye."  Therewith  she  came  forward  beside 
him,  and  raised  her  raiment  from  her  behind  till  the 
half  of  her  below  the  waist  was  stark  naked;  and 
she  did  even  as  her  husband's  son  had  done,  and 
perked  up  her  buttocks,  leaning  heavily  upon  her 
knees  and  elbows.  Now  when  she  acted  in  this 
wise,  the  youth  addressed  her,  saying,  "  Thou  canst 
not  do  it  aright."  "How  so?"  "Because  the  wind 
passing  in  through  the  postern  passeth  out  through 
thy  portal,  thy  solution  of  coutinuity.  *  ■  Then  how 
shall  I  do?"  "Stop  thy  slit  wherethrough  the  air 
passeth."  "How  shall  I  stop  it?"  "An  thou 
stop  it  not  thy  toil  will  be  in  vain."  "Dost 
thou  know  how  to  stop  it?"  "Indeed  I  do!" 
"Then  rise  up  and  stop  it."  Hearing  these  words 
he  arose,  because  indeed  he  greeded  for  her,  and  came 
up  behind  her  as  she  rested  upon  her  elbows  and 
knees,  and  taking  in  hand  his  prickle,  nailed  it  into 
her  coynte,  and  did  manly  devoir.  And  after  having 
his  will  of  her  he  said,  "  Thou  hast  now  done  thy 
best,  and  thy  belly  is  filled  full  of  the  warm 
breeze. "  In  this  wise  he  continued  every  day,  enjoying 
the  wife  of  his  father  for  some  time  during  his 
journey,  till  the  traveller  returned  home,  and  on  his 
entering  the  house,  the  bride  rose,  and  greeted  him, 
and  said,  "  Thou  hast  been  absent  overlong ! "  l)  The 

who  on  a  fine  summer's  day  carried  the  darkness  out  of  the 
house  in  their  caps  and  emptied  it  into  the  sunshine  which 
they  bore  to  the  dark  room. 

*)  A  kindly  phrase  popularly  addressed  to  the  returning 
traveller,  whether  long  absent  or  not. 




man  sat  with  her  a  while  and  presently  asked  of  her 
case,  for  that  he  was  fearful  of  his  son;  so  she 
answered,  u  I  am  hale  and  hearty!"  "Did  my  son 
ask  of  thee  aught?"  "Nay,  he  asked  me  not,  nor 
did  he  ever  address  me:  withal,  0  man,  he  hath 
admirable  and  excellent  expedients,  and  indeed  he  is 
deeply  versed  in  natural  philosophy?  He  tucketh 
up  his  dress,  and  exposeth  his  backside  to  the  breeze, 
which  now  passeth  into  his  belly  and  benefiteth  him 
throughout  the  cold  season,  and  in  winter  he  doeth 
exactly  what  he  did  in  summer  with  effect  as  beneficial. 
And  I  also  have  done  as  he  did."  Now  when  the 
husband  heard  these  her  words,  he  knew  that  the 
youth  had  practised  upon  her,  and  had  enjoyed  his 
desire  of  her ;  so  he  asked  her,  "  And  what  was  it 
thou  diddest?"  She  answered,  "I  did  even  as  he  did. 
However,  the  breeze  would  not  at  first  enter  into  my 
belly,  for  whatever  passed  through  the  back  postern 
passed  out  of  the  front  portal,  and  the  youth  said  to 
me:— Stop  up  thy  solution  of  continuity.  I  asked 
him,  Dost  thou  know  how  to  stop  it?  and  he 
answered,  Indeed  I  do!  Then  he  arose  and  blocked 
it  with  his  prickle;  and  every  day  I  continued  to  do 
likewise  and  he  to  stop  up  the  peccant  part  with 
the  wherewithal  he  hath."  All  this  was  said  to  the 
husband,  who  listened  with  his  head  bowed  down- 
wards ;  but  presently  he  raised  it,  and  cried,  8  There 
is  no  Majesty  and  there  is  no  Might  save  in  Allah, 
the  Glorious,  the  Great ;  *  and  suddenly,  as  they  were 
speaking  on  that  subject,  the  youth  came  in  to  them, 
and  found  his  stepmother  relating  all  they  had 
done  whilst  he  was  away,  and  the  man  said  to  him, 



u  Wherefore,  0  youth,  hast  thou  acted  in  such  wise?" 
Said  the  son,   "What  harm  have  I  done?   I  only 
dammed  the  waterway,  that  the  warm  air  might  abide 
in  her  belly  and  comfort  her  in  the  cold  season."  So 
the  father  knew  that  his  son  had  played  this  trick  in  order 
to  have  his  will  of  her.   Hereat  he  flew  into  a  fury, l) 
and  forthright  divorced  her,  giving  her  the  contingent 
dowry;  and  she  went  her  way.    Then  the  man  said, 
in  his  mind,  "I  shall  never  get  the  better  of  this  boy 
until  I  marry  two  wives  and  ever  keep  them  each 
with  the  other,  so  that  he  may  not  cozen  the  twain. " 
Now  after  a  couple  of  weeks  he  espoused  a  fair 
woman,  fairer  than  the  former,  and  during  the  next 
month  he  wived  with  a  second,  and  cohabited  with 
the  two  brides.    Then  quoth  the  youth  in  his  mind, 
"My  papa  hath  wedded  two  perfect  beauties,  and  here 
am  I  abiding  in  single  blessedness.    By  Allah,  there 
is  no  help  but  that  I  play  a  prank  upon  both  of 
them!"    Then  he  fell  to  seeking  a  contrivance,  but 
he    could    not    hit  upon  aught,  for  whenever  he 
entered  the  house  he  found  his  two  step-mothers 
sitting  together,  and  thus  he  could  not  avail  to  address 
either.    But  his  father  never  fared  forth  from  home 
or  returned  to  it  without  warning  his  wives,  and 
saying,    "Have  a  care  of  yourselves  against  that  son 
of  mine.    He  is  a  whoremonger,  and  he  hath  made  my 
life  distraught,  for  whenever  I  take  to  myself  a  wife 
he  serveth  some  sleight  upon  her;  then  he  laugheth 
at  her,  and  so  manageth  that  I  must  divorce  her." 
At  such  times  the  two  wives  would  cry,  "Wallahi, 

*)  Tn  the  text  ■  Hamakah." 



an  he  come  near  us  and  ask  of  us  amorous  mercy 
we  will  slap  him  with  our  slippers."  Still  the  man 
would  insist,  saying,  "Be  ye  on  your  guard  against 
him,*  and  they  would  reply,  "We  are  ever  on  our 
guard."  Now  one  day  the  women  said  to  him,  "0 
man,  our  wheat  is  finished,"  and  said  he,  "Be  ye 
watchful  while  I  fare  to  the  Bazar  in  our  market- 
town,  which  lieth  hard  by,  and  fetch  you  the  corn." 
When  the  father  had  gone  forth  and  was  making  for 
the  market-town,  his  son  happened  to  meet  him,  and 
the  two  wives  went  up  to  the  terrace  wishing  to  see 
if  their  husband  be  gone  or  not.  Now,  by  the  decree 
of  the  Decreed,  the  man  had  by  some  carelessness 
forgotten  his  papooshes,  so  he  turned  to  the  youth 
who  was  following  him,  and  said,  "0  my  son,  go 
back  and  bring  me  my  shoes."  The  women  still 
stood  looking,  and  the  youth  returned  in  mighty  haste 
and  hurry  till  he  stood  under  the  terrace,  when  he 
looked  up  and  said,  "My  father  hath  just  now  charged 
me  with  a  charge  saying:— Do  thou  go  sleep  with 
my  wives,  the  twain  of  them,  and  have  each  of  them 
once."  They  replied,  "What,  0  dog,  0  accursed!  thy 
father  bespake  thee  in  this  wise?  By  Allah,  indeed 
thou  liest,  0  hog,  0  ill-omened  wight."  "Wallahi," 
he  rejoined,  "I  lie  not!"  So  he  walked  back  till  he 
was  near  his  father,  when  he  shouted  his  loudest,  so 
as  to  be  heard  by  both  parties,  "0  my  papa,  0  my 
papa,  one  of  them  or  the  two  of  them  ?  One  of  them  or 
the  two  of  them?"  The  father  shouted  in  reply,  "The 
two,  the  two !  Allah  disappoint  thee :  did  I  say  one  of 
them  or  the  two  of  them?"  So  the  youth  returned  to  his 
father's  wives,  and  cried,  "  Ye  have  heard  what  my  papa 



said.  I  asked  him  within  your  hearing : — One  of  them  or 
the  two  of  them  ?  and  ye  heard  him  say : — Both,  both.  * 
Now  the  man  was  speaking  of  his  slippers,  to  wit 
the  pair;  but  the  women  understood  that  his  saying, 

*  the  two  of  them "  referred  to  his  wives.  So  one 
turned  to  her  sister  spouse,  and  said.  u  So  it  is  *), 
our  ears  heard  it,  and  the  youth  hath  in  no  wise 
lied:  let  him  lie  with  me  once,  and  once  with  thee, 
even  as  his  father  bade  him."  Both  were  satisfied 
herewith:  but  meanwhile  the  son  stole  quietly  into 
the  house  and  found  his  father's  papooshes:  then  he 
caught  him  up  on  the  road  and  gave  them  to  him, 
and  the  man  went  his  way.  Presently  the  youth 
returned  to  the  house,  and  taking  one  of  his  father's 
wives  lay  with  her  and  enjoyed  her  and  she  also  had 
her  joy  of  him ;  and  when  he  had  done  all  he  wanted 
with  her,  he  fared  forth  from  her  to  the  second  wife 
in  her  chamber  and  stretched  himself  beside  her  and 
toyed  with  her  and  futtered  her.  She  saw  in  the  son 
a  something  she  had  not  seen  in  the  sire,  so  she 
joyed  in  him  and  he  joyed  in  her.  Now  when  he 
had  won  his  will  of  the  twain,  and  had  left  the  house, 
the  women  foregathered,  and  began  talking  and  saying, 

*  By  Allah,  this  youth  hath  given  us  both  much 
amorous  pleasure,  far  more  than  his  father  ever  did; 
but  when  our  husband  shall  return  let  us  keep  our 
secret,  even  though  he  spake  the  words  we  heard: 
haply  he  may  not  brook  too  much  of  this  thing." 
So  as  soon  as  the  man  came  back  with  the  wheat, 
he  asked  the  women,  saying,   8  What  befel  you  ? " 

3)  Arab.  "Adi"  which  has  occurred  before. 



and  they  answered,  "  0  Man,  art  thou  not  ashamed 
to  say  to  thy  son:— Go  sleep  with  both  thy  father's 
wives?  'Tis  lucky  that  thou  hast  escaped."  Quoth 
he,   "Never  said  I  aught  of  this;"  and  quoth  they, 
"But  we  heard  thee  cry;— The  two  of  them:"  He 
rejoined,  *  Allah  disappoint  you  :  I  forgot  my  papooshes 
and  said  to  him,  Go  fetch  them.    He  cried  out,  One 
of  them  or  the  two  of  them?  and  I  replied,  The 
two  of  them,  meaning  my  shoes,  not  you."  "And 
we,"  said  they,  "when  he  spake  to  us  such  words, 
slippered  him  and  turned  him  out,  and  now  he  never 
cometh  near  us."    "Right  well  have  ye  done,"  he 
rejoined,   "'tis  a  fulsome  fellow."    This  was  their 
case;  but  as  regards  the  youth,  he  fell  to  watching 
and  dogging  his  father's  path,  and  whenever  the 
man  left  the  house  and  went  afar  from  it,  he  would 
go  in  to  the  women,   who  rejoiced  in  his  coming. 
Then   he   would   lie  with  one,  and   when  he  had 
won  his  will  of  her,  he  would  go  to  the  sister-wife 
and  tumble  her.    This  lasted  for  some  time,  until 
the  women  said  each  to  other,  "  What  need  when 
he  cometh  to  us  for  each  to  receive  him  separately 
in  her  room?  Let  us  both  be  in  one  chamber,  and 
when  he  visiteth  us,  let  us  all  three,  we  two  and  he, 
have  mutual  joyance,  and  let  him  pass  from  one  to 
other."    And  they  agreed  to  this  condition,  unknowing 
the  decree  of  Allah  which  was  preparing  to  punish 
the  twain  for  their  abandoned  wantonness.  The  two 
women  agreed  to  partnership  in  iniquity  with  the  youth 
their  stepson.    Now  on  the  next  day  the  man  went 
forth,  and  left  his  house  for  some  pressing  occasion, 
and  his  son  followed  him  till  he  saw  him  far  distant : 



then  the  youth  repaired  to  the  two  wives  and  found 
them  both  in  one  chamber.  So  he  asked  them,  "  Why 
doth  not  each  of  you  go  to  her  own  apartment?" 
and  they  answered,  u  What  use  is  there  in  that  ?  Let 
us  all  be  together  and  take  our  joy,  we  and  thou." 
So  he  lay  between  them,  and  began  to  toy  with  them 
and  tumble  them;  and  roll  over  them  and  mount 
upon  the  bubbies  of  one,  and  thence  change  seat  to 
the  other s's  breasts,  and  while  so  doing  all  were 
plunged  in  the  sea  of  enjoyment l).  But  they  knew 
not  what  lurked  for  them  in  the  hidden  World  of 
the  Future.  Presently,  lo  and  behold!  the  father 
returned,  and  entered  the  house  when  none  of  them 
expected  him  or  was  ware  of  him ;  and  he  heard  their 
play  even  before  he  went  into  the  chamber.  Here  he 
leant  against  a  side-wall,  and  privily  viewed  their 
proceedings  and  the  lewd  state  they  were  in ;  and  he 
allowed  time  to  drag  on  and  espied  them  at  his  ease, 
seeing  his  son  mount  the  breasts  of  one  woman  and 
then  shift  seat  to  the  bubbies  of  his  other  wife. 
After  noting  all  this,  he  fared  quietly  forth  the  house, 
and  sought  the  Wali,  complaining  of  the  case ;  so  the 
Chief  of  Police  took  horse,  and  repaired  with  him  to 
his  home,  where,  when  the  two  went  in,  they  found 
the  three  at  the  foulest  play.  The  Wali  arrested 
them  one  and  all,  and  carried  them  with  elbows 
pinioned  to  his  office.  Here  he  made  the  youth  over 
to  the  headsman  who  struck  off  his  head,  and  as  for  the 
two  women,  he  bade  the  executioner  delay  till  night- 

')  The  u  little  orgie,"  as  moderns  would  call  it,  strongly 
suggests  the  Egyptian  origin  of  the  tale. 



fall  and  then  take  them  and  strangle  them,  and  hide 
their  corpses  underground.  And  lastly  he  commanded 
the  public  Crier  to  go  about  all  the  city,  and  cry:— 
"Such  is  the  reward  of  treason." 


It  hath  been  told  of  a  bath-keeper,  whose  baths 
used  to  be  frequented  by  very  good  society  and 
the  noblest  among  them  to  boot,  that,  on  a  cer- 
tain day  of  the  days,  there  entered  his  baths  a 
young  man,  one  of  the  progeny  of  the  vizir, 
and  he  was  big  and  stout.  And  the  bath-man 
remained  standing  *)  and  rubbing  palm  against  palm 
in  sign  of  sorrow  2).  Noticing  this,  the  young  man 
asked  him:  "What  is  thy  trouble?"  Said  he  to  him: 
*  I  am  sorry  on  thy  account,  seeing  that  thou  art  in 
a  state  of  such  natural  opulence,  and  yet  withal, 
possess  nothing  like  other  men,  except  a  thing  re- 
sembling a  small  nut,  wherewith  to  enjoy  and  render 
thyself  happy." 

"Thou  art  right",  replied  the  young  man:  "thou 
hast  remarked  a  matter  of  which  I  had  become  com- 
pletely oblivious,  and  I  therefore  desire  that  thou 
takest  this  dinar  and  conduct  hither  a  good-looking 
woman,  and  with  her  will  I  experience  myself  a 
little.  " 

Forthright  the  bath-keeper  takes  the  money,  and 

*)  Arabic:  Waqif  bein  yadeihi,  meaning,  continued  to  stand 
before  him. 

8)  To  rub  one  hand  over  against  another,  before  a  person 
in  such  circumstances,  is  an  eastern  custom,  signifying  regret 
for  something  that  one  does  not  like  to  say  without  permission. 



hying  away  to  his  own  house,  says  to  his  wife :  a  Rise 
up  and  sit  with  him  an  hour.  *  His  wife  took  the 
dinar  and  rose  up,  decking  and  decorating  herself 
out  in  her  best. 

This  lady  was  endowed  with  beauty  in  due 
proportion;  and  she  sallied  forth  with  her  husband, 
who  presented  her  to  the  vizir's  son  in  his  private 
cabinet.  And  she  beheld  a  young  man  like  unto  the 
moon,  whereat  she  was  fairly  taken  aback  and  amazed. 
And  the  young  man  also  regarded  her,  and  found  her 
to  be  a  sympathetic  damsel,  gifted  with  eyebrows  soft, 
curved  and  flexible  like  an  archer's  bow,  and  pearly- 
white  teeth,  and  sweet  sugared  lips,  and  breasts  ivory 
white,  and  a  belly  beautified  with  five  lovely  folds 
and,  lower  down  between  them  Something  puffed-out, 
swollen  up,  long,  awful,  wondrous,  like  a  generous 
morsel  cut  off  a  sheep's  tail ;  and  in  his  heart  sprang 
up  strong  love  for  her. 

So  he  bolted  the  door  from  within,  whilst  the 
bath-keeper  was  without  on  the  other  side,  standing 
behind  the  door  *)  waiting  to  see  what  should  happen 
between  them;  and  the  young  man  uncovered  her 
coral  treasure,  and,  introducing  therein  his  stirrer-up, 
vigorously  raked  her  on  the  door  of  her  lips,  pushing 
it  up  until  he  had  emptied  out  his  stream  into  her 
stream.  Then  saith  he  to  her:  "Go  outside  now  to 
thy  husband,  for  he  is  at  the  door  calling  thee. " 
But  answered  she :  *  Do  not  pay  attention  to  what  he 
saith,  for  he  is  crazy  and  mad.  9    And  ceased  not  he 

x)  This  tautology  is  a  faithful  reproduction  of  the  Arabic, 
evidently  intentional,  to  circumstantialise  the  husband's  position. 



before  he  had  performed  for  her  the  trick  more  than 
ten  times ;  and  as  often  as  her  husband  without  (who 
had  believed  the  man  was  almost  prickless),  overheard 
her  love-sighing,  and  cooing,  and  amorous  bewooing, 
he  became  as  one  ready  to  start  out  of  his  senses 
until  the  aggressor  within  had  done  and  quite  finished 
with  her,  and  gone  upon  his  way  and  about  his 
business,  when  her  lord  received  again  his  spouse, 
and  departed  once  more  with  her  to  his  house  as 
though  she  were  a  young  twig  tender  and  graceful, 
or  the  slender  branch  of  a  bamboo-stick  even  as  the 
love-seized  poet  in  her  regard  hath  sung: 

'Twas  for  the  earliest  dawning,  when,  upon  the  desert 
stealing,  ||  Rideth  forth  the  Half-Moon  in  the  sheen  and  bright- 
ness of  her  witching  power,  ||  That  my  dearest  love  for  me 
had  named  a  meeting,  whilst  my  heart  was  split  within  me,  || 
As  drew  nearer,  slowly  nearer,  the  wistful,  watched  for  hour. 

I  tarried  there  alone  and,  feared  she'd  never  come,  who  had 
robbed  me  of  my  life,  and  sped  then,  gazelle-like  away ;  ||  When 
lo  !  A  change  comes  o'er  the  scene.  Am  I  awake,  or  imagin- 
ing? ||  For  from  the  bright  moon  rent  in  two,  comes  a  fairy 
form  in  view,  ||  And  the  loved  one  of  my  heart  draws  near 

From  the  proud,  quick  flashes  of  her  eyes  Stole  the  moon 
his  jewel  crest  of  teeth,  |]  And  her  body's  balancing  gave 
the  cypress  tree  her  wondrous  grace,  ||  While  the  grapes 
sucked  all  their  sweetness  from  the  saliva  of  her  mouth  ||  That 
Allah  made  so  beautiful  on  her  marvellous  face. 

1  cannot  tell  her  qualities,  for  she  soars  in  all  her  loveli- 
ness ||  Far  beyond  the  sorcery  of  poet's  song  in  human  words 
to  say ;  ||  A  golden  tongue  could  not  describe  the  witchery  of 
the  softness  she  shoots  from  'neath  her  half-closed  lashes,  || 
Resembling  heaven's  houris,  in  the  passion-light  that  dwells 
there,  like  the  sun  at  mid-day. 



With  a  sword-cut  has  she  slain  me  of  dark  eyes'  flash  like 
lightning.  ||  Proves  it  my  blood  that  runs  its  course  on  her 
two  rose-color'd  cheeks. 
But  slowly  she  withdraws  now,  as  for  the  Feast's  adorning, 
She  goeth  to  adorn  herself,  while  the  rays  of  the  sun  the 
horizon  streaks  *). 


A  certain  Believer,  whose  name  has  not  been  set 
down  on  record,  desired  intensely  to  witness  and 
experience  the  blessed  "Night  of  Power,"  2)  and,  on 
one  of  the  days  of  the  days,  Allah,  the  All-Merciful 
had  compassion  on  his  state,  and  gratified  the  man's 
wish.  It  was  revealed  unto  him  during  the  night, 
and,  turning  towards  his  wife,  who  was  sleeping  the 
sleep  of  wifely  innocence  at  his  side,  he  awoke  her 
and  made  known  unto  her  the  occurrence  of  the 
revelation  that  he  had  received  from  his  Lord.  Quoth 
then  his  partner  to  him,  on  hearing  the  news:  "All 

')  It  was  impossible  to  translate  the  form  of  the  original 
literally,  but  I  trust  I  have  preserved  the  sense,  and  not  gone 
too  far  in  the  freedom  of  my  rendering.  (Trans). 

2)  Compare  Russian  Folk-lore  Stories  *  The  Enchanted  Ring  " 
and  Burton's  version  of  this  tale  in  The  Thousand  Nights  and 
a  Night. 

3)  A  mysterious  night  in  the  month  of  Ramazan,  the  precise 
date  of  which  is  said  to  have  been  known  only  to  the  Prophet 
and  a  few  of  the  Companions. 

"  The  Lailat  'ul  Qadr  excelleth  a  thousand  months :  Therein 
descend  the  angels  and  the  spirit  by  permission 

Of  their  Lord  in  every  matter;  and  all  is  peace  until  the 
breaking  of  the  dawn." 

Kuran,  Surat  Jul  Qadr  (97) 



things  in  the  World  are  vain,  and  idle,  and  useless 
fleeting  Vanities  and  Snares,  but  the  Pleasure  of  Man 
consisteth  in  his  Tool's  Utility  and  Strength,  so 
therefore,  call  thou  on  Allah  that  he  may  lengthen 
thy  Instrument.'* 

The  man  obeyed  the  counsel  of  his  wife,  calling 
on  the  Master  of  Destinies,  the  Creator  of  Things* 
and  Allah  heard  the  prayer,  and  sending  forth  His 
fiat,  caused  the  man's  prizzle  to  become  elongated 
until  it  became  even  as  a  straight  column  which 
would    neither  display  suppleness,  nor  show  itself 
capable  of  the  power  of  elasticity  and  movement,  nor 
of  rest.    A  grievous  woe!    When  the  woman  per- 
ceived that  of  it,  she  said:  "I  will  no  longer  settle 
down  with  thee  alter  such  a  happening."  He  replied: 
"Every  whit  of  what  has  come  to  pass  hath  come 
about  through  the  badness  of  thy  advice  in  our  res- 
pect."   Responded  she:  "I  had  not  certainly  reckoned 
that  things  would  so  transpire,  and  such  a  state  acquire, 
and  if  thy  weapon  so  continueth  you  must  pronounce 
against  me  the  words  of  the  divorce,  and  let  me  go  free." 

Upon  hearing  this  speech,  and  anxious  not  to  lose 
his  dear  wife,  the  man  lifted  up  his  hand  towards 
the  heavens,  and  exclaimed:  "Oh  Allah!  Takeaway 
from  me  this  condition!" 

Forthright  his  unsupple  monster  began  to  lessen 
its  intensity  and  decrease  its  totality,  until  it  had 
become  almost  effaced,  and  well-nigh  blotted  out  with- 
out trace ;  which,  when  the  woman  perceived  that  of 
it,  she  said  to  him:  "Divorce  me!  For  there  is  no 
longer  left  me  any  living  with  thee,  since  thou  hast 
thus  ceased  to  count  as  a  man  among  men." 



Whereupon  the  man  broke  out  against  her :  "  0 
cursed  one!  All  this  hath  fallen  upon  us  and  come 
to  pass  through  the  wickedness  of  thy  wish."  Said 
she  then :  *  There  yet  remaineth  unto  thee  the  asking 
of  one  more  prayer:  entreat  therefore  Allah,  the 
Compassionate,  to  return  thee  upon  the  way  of  thy 
former  condition  wherein  thou  wast  at  first.  *  So  the 
man  thus  lost  his  three  petition-favours  and  opportu- 
nities through  the  misfortune  of  his  wife's  luckless 
wish,  and  the  perversity  of  her  judgment,  and  failed 
to  profit  by  the  blessing  of  the  Night  of  Power  that 
Allah  had  vouchsafed  him. 


Tellers  of  stories  relate  that  there  lived,  at  no 
great  distance  from  us,  a  woman  who  possessed  a 
sufficiency  of  means,  and  she  was  a  widow.  And  a 
man  of  equal  rank  and  station  to  her  own,  proposed 
and  offered  her  marriage,  but  she  would  in  nowise 
accept  him,  nor  look  upon  his  suit  with  favour. 

The  woman  who  acted  as  intermediary  between 
them,  said  to  her :  8  What  hast  thou  heard  against 
him  in  his  disfavour,  that  causeth  such  bitterness?" 

The  lady  responded :  u  I  have  heard  that  he  is  the 
possessor  of  an  enormous  prizzle,  like  unto  this  my 
arm  here,  and  there  is  no  room  nor  capacity  enough 
in  me  for  the  reception  of  such  a  monster." 

On  learning  this,  the  man  goeth  off  to  her  mother, 
and  saith  to  her :  "  Marry  her  to  me  on  the  condition 
that  I  will  not  put  into  her  aught  except  with  her 
permission.  * 



When  therefore  he  had  married  the  timorous  dame, 
and  had  entered  into  the  bridal-chamber  to  her,  he 
sent   to   seek   her   mother,   who  taking  his  fierce 
upstander  in  her  hand,  introduced  a  quarter  of  it 
into  the  vulva  of  her  daughter,  asking:  u  Does  that 
suffice  for  you  my  girl?"  Her  frightened  child  ans- 
wered: ■  I  can  support  a  trifle  more."    So  her  mother 
slipped  then  the  half  of  her  son-in-law's  tool  into  her 
daughter,   saying:    "Will  that,  my  daughter,  now 
content  thee?"    Her  timorous  child  replied:  "I  can 
bear  a  wee  little  bit  further  of  it.    Thereupon  the 
mother  thrusteth  into  her  daughter's  belly  the  whole 
of  the  man's  yard,  again  querying :  *  Is  it  now  enough 
for  thee,  my  dear  one?"  The  daughter  replied:  *  Again 
a  little  more  of  it." 

Whereat  the  mother  exclaimed:  8  By  God!  My  girl! 
Nothing  now  remaineth  of  it  all,  except  the  balls." 

"  Then,"  said  her  daughter  to  her,  *  my  grandmother 
is  undoubtedly  right  in  what  she  saith ;  said  she  to 
me:  There  is  no  good  in  whatever  thy  mother  hath 
and  holdeth,  for  the  blessing  thereof  diminisheth  and 
goeth  away.* 



A  certain  woman  had  prostrated  herself,  and  placed 
her  forehead  to  the  ground  in  the  act  of  prayer,  and 
was  praying,  when  a  man  came  up  to  her  in  the  rear, 
and  buried  his  organ  of  erection  into  her  the  while 
she  was  prostrate  in  adoration  before  her  Lord. 

And  when  her  assailant  had  withdrawn  and  stood 



up,  she  also  stood  up  from  the  saying  of  her  rever- 
ences, and  turning  towards  him,  said :  *  0  Valiant  and 
Brave!  Didst  thou  imagine  that  this  thy  act  and 
operation  would  be  the  means  of  disoccupying  and 
keeping  me  from  the  worship  of  the  only  true  One, 
and  that  I  should  nullify  and  render  vain  my  prayer 
on  such  account  for  thee?"  *) 

*)  Brantome,  in  Vie  des  Dames  Galantes,  has  a  similar  story 
concerning  a  Lady  and  her  Valet:  •  J'ai  oui  conter  a  un  honngte 
gentilhomme,  mien  ami,  qu'une  dame  de  son  pays,  ayant 
plusieurs  fois  montre  de  grandes  familiarites  et  privautes  a 
un  sien  valet  de  chambre,  qui  ne  tendaient  toutes  qu'a  venir 
a  ce  point,  ledit  valet,  point  fat  et  sat,  un  jour  d'ete  trouvant 
sa  maitresse,  par  un  matin,  a  demi  endormie  dans  son  lit 
toute  nue,  tournee  de  l'autre  cote  de  la  ruelle,  tente  d'une 
si  grande  beaute,  et  d'une  fort  propre  posture,  et  aisee  pour 
l'investir  et  s'accommoder,  etant  elle  sur  le  bord  du  lit,  vint 
doucement  et  investit  la  dame,  qui,  se  tournant,  vit  quel  etait 
son  valet  qu'elle  desirait ;  et,  toute  investie  qu'elle  etait,  sans 
autrement  se  desinvestir,  ni  remuer,  ni  se  defendre,  ni  depetrer 
de  sa  prise  tant  soit  peu,  ne  fit  que  dire,  tournant  la  tete, 
et  se  tenant  ferme  de  peur  de  ne  rien  perdre. 

—  Monsieur  le  sot,  qui  est-ce  qui  vous  a  fait  si  hardi  de  le 

Le  valet  lui  repondit  en  toute  reverence: 

—  Madame,  l'dterai-je? 

—  Ce  n'est  pas  ce  que  je  vous  dis  monsieur  le  sot,  lui 
repondit  la  dame.  Je  vous  dis:  „Qui  vous  a  fait  si  hardi  de 
le  mettre— la?" 

L'autre  retournait  toujours  a  dire: 

—  Madame,  l'6terai-je?  et  si  vous  voulez,  je  l'oterai. 
Et  elle  a  redire: 

—  Ce  n'est  pas  ce  que  je  vous  dis  encore,  monsieur  le  sot. 
Enfin,  Tun  et  l'autre  firent  ces  memes  repliques  et  dupliques 

par  trois  ou  quatre  fois,  sans  se  debaucher  autrement  de  leur 
besogne  jusques  a  ce  qu'elle  fut  achevee;  dont  la  dame  s'en 




It  is  related  that  once  upon  a  time  there  was  a 
man  who  was  an  astronomer,  J)  and  he  had  a  wife 
who  was  singular  in  beauty  and  loveliness.    Now  she 
was  ever  and  aye  boasting,  and  saying  to  him,  *  0 
man,  there  is  not  amongst  womankind  my  peer  in 
nobility  2)  and  chastity;"  and  as  often  as  she  repeated 
this  saying  to  him.  he  would  give  credit  to  her  words, 
and  cry,  *  Wallahi,  no  man  hath  a  wife  like  unto  the 
lady  my  wife,  for  chastity  and  continence !  *  Now 
he  was  ever  singing  her  praises  in  every  assembly; 
but  one  day  of  the  days,  as  he  was  sitting  in  a  stance 
of  the  great,  who  all  were  saying  their  says  anent 
womankind  and  feminine  deeds  and  misdeeds,  the  man 
rose  up  and  exclaimed,  *  Amongst  women  there  is 
none  like  my  wife,  for  that  she  is  pure  of  blood  and 
behaviour;"  hereat  one  of  those  present  said  to  him, 
•  Thou  liest,  0  certain  person ! "  u  Wherein  do  I  lie?  " 
quoth  he,  and  quoth  the  other  K  I  will  teach  thee  and 
show  thee  manifestly  whether  thy  wife  be  a  lady  or 
a  whore.    Do  thou  rise  up  from  amongst  us  and 

trouva  mieux  que  si  elle  eut  commande  a  son  galant  de  l'oter, 
ainsi  qu'il  lui  demandait. 

Et  bien  servit  a  elle  de  persister  en  sa  premiere  demande 
sans  varier,  et  au  galant  en  sa  replique  et  duplique:  et  par 
ainsi  continuerent  leurs  coups  et  cette  rubrique  longtemps 
apres  ensemble;  car  il  n'y  a  que  la  premiere  fournee  ou  la 
premiere  pinte  chere,  dit-on. 

*)  "Sahib  al-Hayat:"  this  may  also  =  a  physiognonist,  which, 
however,  is  probably  not  meant  here. 

tt)  In  text  "  Hararah "  =  heat,  but  here  derived  from  "Hurr"  == 
freeborn,  noble. 



hie  thee  home  and  go  thou  in  to  her  and  say: — 0 
Woman,  I  am  intent  upon  travelling  to  a  certain 
place,  and  being  absent  for  a  matter  of  four  days,  and 
after  will  return;  so  do  thou  arise,  0  Woman,  and 
bring  me  some  bread  and  a  mould  of  cheese  by  way 
of  viaticum.  Then  go  thou  forth  from  beside  her, 
and  disappear  for  a  while;  and  presently  returning 
home,  hide  thee  in  a  private  place  without  uttering  a 
word. "  Cried  those  present,  a  By  Allah,  indeed  these 
words  may  not  be  blamed."  Accordingly  the  man 
went  forth  from  them,  and  fared  till  he  entered  his 
house,  where  he  said,  8  0  Woman,  bring  me  something 
of  provision  for  a  journey :  my  design  is  to  travel  and 
to  be  absent  for  a  space  of  four  days,  or  haply  six." 
Cried  the  wife,  "Omy  lord,  Thou  art  about  to  desolate 
me,  nor  can  I  in  any  wise  bear  parting  from  thee; 
and  if  thou  needs  must  journey  do  thou  take  me 
with  thee."  Now  when  the  man  heard  these  the 
words  of  his  wife,  he  said  to  himself,  16  By  Allah, 
there  cannot  be  the  fellow  of  my  spouse  amongst 
the  sum  of  womankind,"  presently  adding  to  her,  "  I 
shall  be  away  from  four  to  six  days,  but  do  thou 
keep  watch  and  ward  upon  thyself,  and  open  not 
my  door  to  anyone  at  all."  Quoth  she,  "0  Man, 
how  canst  thou  quit  me?  *)  and  indeed  I  cannot 
suffer  such  separation."  Quoth  he,  8  I  shall  not 
long  be  separated  from  thee ; "  and  so  saying  he  fared 
forth  from  her,  and  disappeared  for  the  space  of  an 
hour,  after  which  he  returned  home,  softly  walking, 
and  hid  himself  in  a  place  where  none  could  see 

*)  In  text  "Azay  ma  tafut-m  ?  " 




him.  Now  after  the  space  of  two  hours  behold,  a 
greengrocer  *)  came  into  the  house  and  she  met 
him  and  salam'd  to  him  and  said,  "What  hast  thou 
brought  for  me?"  "Two  lengths  of  sugar-cane,"  said 
he,  and  said  she,  *  Set  them  down  in  a  corner  of  the 
room."  Then  he  asked  her,  "Whither  is  thy  husband 
gone?"  and  she  answered,  "On  a  journey :  may  Allah 
never  bring  him  back,  nor  write  his  name  among  the 
saved,  and  our  Lord  deliver  me  from  him  as  soon  as 
possible!"  After  this  she  embraced  him,  and  he 
embraced  her,  and  she  kissed  him  and  he  kissed  her 
and  enjoyed  her  favours  till  such  time  as  he  had  his 
will  of  her;  after  which  he  went  his  way.  When 
an  hour  had  passed  a  Poulterer  2)  came  to  the  house, 
whereupon  she  arose  and  salam'd  to  him  and  said, 
"What  hast  thou  brought  me?"  He  answered,  "A 
pair  of  pigeon-poults;"  so  she  cried,  "Place  them 
under  yon  vessel.  3) "  Then  the  man  went  up  to  the 
woman,  and  he  embraced  her  and  she  embraced  him, 

')  In  the  Arab.  "  Rajul  Khuzari "  =  a  green-meat  man.  [The 
reading  u  Khuzari "  belongs  to  Lane,  M.  E.  ii.  16.  and  to 
Bocthor.  In  Schiaparelli's  Vocabulista  and  the  Muhi't  the  form 
u  Khuzri "  is  also  given  with  the  same  meaning. 

2)  In  text  "Farariji,"  as  if  the  pi.  of  "Farriy"  =  chicken 
were  "  Fararij "  instead  of  "Farary."  In  modern  Egyptian 
these  nouns  of  relation  from  irregular  plurals  to  designate 
tradespeople  not  only  drop  the  vowel  of  the  penultimate  but 
furthermore,  shorten  that  of  the  preceding  syllable,  so  that 
■ Parariji "  becomes  *Fararji\  Thus  "Sanadiki,"  a  maker  of 
boxes,  becomes  ■  Sanadlri,"  and  a  Dakhakhim,  a  seller  of  tobacco 
brands,"  ■  Dakhakhni."    See  Spitta  Bey's  Grammar,  p.  118. 

3)  In  the  Arab.  ■  Al-Majur,"  for  u  Maajur "  =  a  vessel,  an 



and  he  tumbled  J)  her  and  she  tumbled  him ;  after 
which  he  had  his  will  of  her,  and  presently  he  went 
off  about  his  own  business.    When  two  hours  or  so 
had  gone  by  there  came  to  her  another  man  who 
was  a  Gardener  2) ;  so  she  arose  and  met  him  with  a 
meeting  still  fairer  than  the  first  two,  and  asked  him, 
"What  hast  thou  brought  with  thee?"    "A  some- 
what of  pomegranates,"  answered  he;  so  she  took 
them  from  him,  and  led  him  to  a  secret  place,  where 
she  left  him  and  changed  her  dress,  and  adorned 
herself,  and  perfumed  herself  and  kohl'd  3)  her  eyes. 
After   that  she  returned  to  the  pomegranate  man, 
and  fell  a-toying  with  him,  and  he  toyed  with  her, 
and  she  hugged  him  and  he  hugged  her,  and  at 
last    he    rogered    and    had    his    wicked   will  of 
her  and  went  his  way.    Hereupon  the  woman  doffed 
her  sumptuous  dress,  and  garbed  herself  in  her  every- 
day garment.    At  this  all  the  husband  was  looking 
on  through  the  chinks  of  the  door  behind  which  he 
was  lurking,  and  listening  to  whatso  befel,  and,  when 
all  was  ended,  he  went  forth  softly  and  waited  a 
while,  and  anon  returned  home.    Hereupon  the  wife 
arose,  and  her  glance  falling  upon  her  husband  she 
noted  him  and  accosted  him  and  salam'd  to  him  and 

1)  In  text,  "  shaklaba *  here  =  u  shakala  "  =  he  weighed  out 
(money,  whence  the  Heb.  Shekel),  he  had  to  do  with  a  woman. 

2)  The  trade  of  the  man  is  not  mentioned  here,  p.  22  of 
the  5th  vol.  of  the  MS.,  probably  through  negligence  of  the 
copyist,  but  it  only  occurs  as  far  lower  down  as  p.  25. 

s)  A  certain  reviewer  proposes  "  stained  her  eyes  with  Kohl," 
showing  that  he  had  never  seen  the  Kohl-powder  used  by 



said,  "Hast  thou  not  been  absent  at  all?"  Said  he, 
"  0  Woman,  there  befel  me  a  tale  on  the  way,  which 
may  not  be  written  in  any  wise,  save  with  foul  water 
upon  disks  of  dung  and  indeed  I  have  endured  sore 
toil  and  travail,  and  had  not  Allah  (be  he  praised 
and  exalted !)  saved  me  therefrom,  I  had  never  returned." 
Quoth  his  wife,  "What  hath  befallen  thee?" — And 
he  answered,  u  0  Woman,  when  I  went  forth  the 
town  and  took  the  road,  behold,  a  basilisk  issued 
from  his  den,  and  coming  to  the  highway  stretched 
himself  there  along,  so  I  was  unable  to  step  a  single 
footstep;  and  indeed,  0  Woman,  his  length  was  that 
of  yon  sugar  cane,  brought  by  the  Costermonger  and 
which  thou  hast  placed  in  the  corner.  Also  he  had  hair 
upon  his  head  like  the  feathers  of  the  pigeon-poults 
presented  to  thee  by  the  Poulterer,  and  which 
thou  hast  set  under  the  vessel ;  and  lastly,  0  Woman, 
his  head  was  like  the  pomegranates  which  thou  tookest 
from  the  Market  Gardener2)  and  carried  within  the 
house."  Whenas  the  wife  heard  these  words,  she 
lost    command    of    herself    and    her    senses  went 

')  ["  Bi-Ma  al-fasikh  'ala  Akras  al-Jullah."  "  Ma  al-Fasikh  = 
water  of  salt-fish,  I  would  translate  by  ■  dirty-brine  *  and 
"Akras  al-Jullah"  by  "dung-cakes,"  meaning  the  tale  should 
be  written  with  a  filthy  fluid  for  ink  upon  a  filthy  solid  for 
paper,  more  expressive  than  elegant.] 

2)  "Al-Janinati;  or,  as  Egyptians  would  pronounce  the  word 
"  Al-Ganinati."  [Other  Egyptian  names  for  gardener  are 
"Janaini,"  pronounced  "Ganaim,"  "Bustanji,"  pronounced 
"Bustangi,"  with  a  Turkish  termination  to  a  Persian  noun, 
and  "  Bakhshawangi,"  for  "  Baghchawanji, ■  where  the  same 
termination  is  pleonastically  added  to  a  Persian  word,  which 
in  Persian  and  Turkish  already  means  "gardener."] 



wrong  and  she  became  purblind  and  deaf,  neither 
seeing  nor  hearing,  because  she  was  certain  that  her 
spouse  had  seen  and  heard  what  she  had  wrought 
of  waywardness  and  frowardness.  Then  the  man 
continued  to  her,  u  0  Whore !  0  Fornicatress, 
0  Adulteress !  How  durst  thou  say  to  me,  '  There  is 
not  amongst  womankind  my  better  in  nobility  and 
purity?'  and  this  day  I  have  beheld  with  my  own 
eyes  what  thy  chastity  may  be.  So  do  thou  take 
thy  belongings  and  go  forth  from  me  and  be  off  with 
thee  to  thine  own  folk."  And  so  saying,  he  divorced 
her  with  the  triple  divorce,  and  thrust  her  forth  from  the 
house.  Now  when  the  Emir  heard  the  aforesaid  tale 
from  his  neighbour,  he  rejoiced  thereat ;  this  being  such 
a  notable  instance  of  the  guiles  of  womankind  which 
they  are  wont  to  work  with  man,  for  u  Verily  great 
is  their  craft."  *)  And  presently  he  dismissed  the 
fourth  lover,  his  neighbour,  even  as  he  had  freed  the 
other  three,  and  never  again  did  such  trouble  befal 
him  and  his  wife,  or  from  Kazi  or  from  any  other  2). 


A  woman,  they  say,  sent  out  a  domestic  to  seek 
and  bring  in  a  Barber,  and  when  the  man  entered 

')  A  Koranic  quotation  from  "Joseph,"  chap.  XII,  28:  Sale 
has  "  for  verily  your  cunning  is  great,"  said  by  Potiphar  to 
his  wife. 

2)  I  have  inserted  this  sentence,  the  tale  being  absolutely 
without  termination.  So  in  the  Mediaeval  Lat.  translations 
the  MSS.  often  omit  "  explicit  capitulum  (primum).  Sequitur 
capitulum  secundum",  this  explicit  being  a  sine  qua  non. 




in  before  her,  she  uncovered  to  his  eyes  the  secret 
cleft  between  her  thighs,  saying  to  him :  "  Trim  off 
the  hairs  from  this;"  and  he  trimmed  them  off  for 
her  straitghtway,  even  as  the  lady  had  requested,  and 
when  he  had  finished  he  asked  her  for  his  fee. 

Upon  which  she  said  to  him.  "  Demand  thy  recom- 
pense from  the  place  of  thy  labours,  and  if  it  doth 
not  pay  thee,  then  futter  and  shag  it. "  So  the  man 
asked  therefrom  his  price  and  received  for  answer 
only  a  certain  gaping  of  lips  which  twitched  and 
opened,  but  uttered  no  sound.  Then  the  Hair-dresser 
stood  up  to  the  speechless  creature,  doing  verily  as 
the  lady  had  bade  him,  and  gave  not  over  until  he 
had  got  clean  through  with  his  new  business,  when 
he  said: 

*As  long  as  recompense  such  as  this  remaineth 
the  recompense  thou  givest,  send  for  me  every  time 
that  a  hair  lengtheneth  out  on  thy  moss-bank,  and 
I  will  not  tarry  to  obey  thy  wishes  and  commands.  " 



It  is  reported  that  a  man  once  made  stealthy, 
amorous  onslaught  upon  a  woman  while  she  was 
fast  asleep,  and  introduced  into  her  loins  the  proof 
of  his  virile  powers;  and  the  activity  and  largeness 
of  the  instrument  woke  her  up;  whereupon  he  said: 
■  Whatever  thou  commandest  that  will  I  do ;  If  thou 
biddest  me  to  fetch  it  out,  or,  if  not,  to  let  it  remain 
in  its  place ;  that  will  I  do  and  obey.  " 

Quoth  she,  in  reply  (and  verily  doth  not  her  answer 



show  sign  of  much  wisdom?) — "  Let  him  go  and  come  ; 
working  to  and  fro  until  I  make  up  my  mind  what 
will  be  the  best  thing  and  safest  to  do.  " 


A  certain  Kadi  married  a  wife  who,  at  the  time  of 
copulation,  was  accustomed  through  the  force  of  habit, 
to  make  love-delighted  noises ;  and  when  her  husband 
for  the  first  time  lay  with  her  and  went  in  unto  her, 
he  heard  her  give  forth  noises  and  ejaculations  of 
pleasure  such  as  never  before  had  he  heard  come 
from  other  ladies  that  he  had  treated  in  like  manner 
as  his  wife.  Bewildered  therefore,  and  troubled  by 
the  strangeness  of  this  discovery,  he  forbade  her  the 
repetition,  and  enjoined  her  to  keep  quiet  under  him. 

And  when,  afterwards,  he  returned  again  the  second 
time  to  get  into  her,  and  make  an  amorous  attack 
on  the  woman  he  had  wedded,  he  heard  no  more 
proceed  from  her  those  sounds  which  had  greeted  his 
ears  and  shocked  his  dignity  on  the  first  occasion, 
for  she  remained  quiet  and  passive,  no  longer  hastening 
to  give  him  a  display  of  her  fondness  for  him,  nor 
exhibiting  that  subtle  art  of  love-sighing  and  cooing  and 
groaning  she  had  before  shown.  Whereat  he  said: 
8  Go  back  to  and  resume  again  the  finesse  of  that 
fine  art  wherein  thou  excellest,  for  it  behoveth  that 
the  amorous  coquetry  of  the  wife  should  accompany 
with  nice  beat  and  measure  the  vigorous  shagging  of  the 
partner  of  life,  like  unto  the  rise  and  fall  of  a  choir 
singing  in  time  together,  the  singers  whereof  do  not  con- 
trary each  other  by  lagging  back  nor  shooting  unduly 



forward;  and  harmony  such  as  this  increaseth  the 
joy  and  pleasure  of  the  strife,  as  the  poet  has  set  it 
down.  " 

"  We  passed  the  night  together 

And  such  was  my  pertubation 
From  the  movements  that  we  made 

In  the  rowing  and  the  rock  of  copulation, 
That  I  lost  my  senses  quite, 

And  forgot  my  hearing's  power, 
In  the  passes  that  gave  rise 

To  our  sensation. 

She  possesses  love's  fine  trick 

Of  sweetest  bo  ttom-modulation 
When,  upon  her  proud-faced  vulva, 

I  shag  with  vigorous  excitation, 
Like  a  well-matched  choir  that  keeps 

Good  time  in  singing's  rise  and  fall, 
'Tis  this  that  gives  such  witching  joy 

To  conjoint  agitation." 


Offensiveness  of  smell  of  the  Pudenda  *) ;  humidity 
and  consequent  flabbiness ;  unsmoothness  or  roughness ; 

*)  Shaykh  Nafzawih  says:  "The  principal  and  best  causes 
of  pleasure  in  cohabitation  are  the  heat  of  the  Vulva ;  the 
narrowness,  dryness,  and  sweet  exhalation  of  same.  If  any 
one  of  these  conditions  is  absent,  there  is  at  the  same  time 
something  wanting  in  the  voluptuous  enjoyment.  A  moist 
Vulva  relaxes  the  nerves,  a  cold  one  robs  a  member  of  all  its 
vigour,  and  bad  exhalations  from  the  Vagina  detract  greatly 
from  the  pleasure,  as  is  also  the  case  if  the  opening  is  very 
wide. " 

"  The  Scented  Garden  Man's  Heart  to  Gladden ■  (chap.  XIII.) 



largeness  of  the  Passage;  and  smallness  of  the  form 
of  the  Vulva;  and  its  engulphment  in  the  entry  of 
the  two  thighs,  whenas  it  becometh  lost,  swallowed 
up  and  doth  not  project  forth.  Preferable  to  all 
such  are  the  contrary  conditions,  wherein  such  dis- 
figurations are  not  found. 

Detested  also  by  men  is  the  woman  who  is  worn- 
out  and  over-used;  and  she  who  is  never  satisfied  in 
the  marital  relation,  and  resteth  seldom  quiet  from 
seeking  its  commission  until  she  hath  been  lien  with 
and  given  the  connection  to  the  extent  of  her  neces- 
sity's amorous  condition ;  and  for  neither  the  one  nor 
the  other  is  there  any  separation  except  Death  step 
in  and  prevent  continuation ;  even  as  the  Poet  hath 
observed : 

u  Me  upon  her  thin  breast  she  pressed ; 

A  breast  outline  like  the  outline  of  a  spider's  web. 
Came  she  to  me  and  asked  me  her  to  kiss: 
"I  will  lie  with  her  and  shag  her  well,"  cried  1, 

Tho'  Death  snatch  me  clean  away  for  this. " 


Despised  likewise  and  hated  by  men  is  the  braying 
woman,  who  brayeth  out  like  an  ass,  and  she  who, 
raising  high  her  voice,  talketh  twangingly  through 
the  nose  at  coition's  time  and  trial,  as  though  it  were 
her  natural  manner,  whereas  it  is  no  part  of  her  real 
character  so  to  behave,  but  an  artificiality  and  a 
feigned  mannerism  beauty-void.  From  such  a  woman 
as  this  the  spouse  maketh  haste  to  obtain  divorce- 
freedom  and  complete  disembarrassment  as,  in  the 



meaning  of  the  line  of  poetry,  hath  already  been 
intimated : 

"  Like  a  camel  doth  she  bray  in  her  love  enticing  arts, 
And  'tis  that  which  saves  th'adulterer  from  punishment's  darts." 

Silence  should  reign  at  the  moment  of  copulation. 

0  what  Seductiveness  is  there  in  it  when  accom- 
panied by  a  manifestation  of  willingness  to  accept  the 
amorous  mount  and  the  man's  close  embrace,  giving 
him  thereto  from  time  to  time  co-assistance  with  the 
buttockry  movement!  Such  wiles  as  these  should, 
above  all,  be  observed  by  the  lovers  and  the  loved. 

But,  if  the  woman  be  stupid  and  unintelligent,  she 
straineth-  herself  to  learn  Love's  ways,  and  arriveth 
only  on  the  committal  of  something  ugly  and  dis- 
graceful. How  many  women  are  accustomed,  in  their 
moment  of  love-joy  and  ecstasy,  to  perpetrate  villain- 
ous things,  and  are  unable  to  break  themselves  of 
the  practice,  for  so  used  are  they  to  it  that  the  dis- 
continuance would  prove  hard  for  them,  while  going 
on  in  the  same  way  is  natural. 

Some  are  there  who  hug  the  man  up  against  them 
close  with  over-forceful  squeeze,  while  others  put  their 
partner  under  them  and  ride  violently  atop  *)  And 
other  women  still  are  there  whose  Coquetry  consisteth 
of  insults  and  name-flinging,  and  without  that  no 
pleasure  do  they  find  in  the  relation,. 

It  is  incumbent  on  the  woman  that  she  be  active 

!)  The  "  St.  George  "—the  delight  of  many  generations  of 
vigorous  Anglo-Saxons,— is  sternly  forbidden  by  Qu'ranic 



in  her  limbs  at  coition-time,  and  display  gracefulness 
of  movement,  with  the  slightest  hint  and  indication 
to  the  man  of  what  he  should  do. 

And,  as  to  the  Man  well-informed  and  learned  in 
the  amorous  conditions  of  woman,  he  knoweth  how 
to  educate  her,  and  to  draw  her  out  as  he  will  in 
copulation-time,  unless  her  stupidity,  perchance,  be 
altogether  past  repair. 

On  her  side  also,  the  Woman  who  is  wise,  know- 
eth how  to  draw  out  the  man,  and  to  bend  and 
polish  up  his  character.  But  some  of  them  are  there 
who,  inexperienced  like  unto  beasts,  either  keep 
silence,  or  mutter  barbarous  things,  unknowing  how 
to  beautify  the  seductiveness  of  love's  act. 

Imperative  therefore,  it  is  that  the  woman  observe 
gentleness  and  humiliation,  with  lowering  of  the  eye- 
lids, and  relaxation  of  her  joints  without  stiffness  nor 
undue  movement,  and  refinement  of  speech  in  that 
conversation  with  the  man  which  may  be  necessary. 
At  one  moment  she  encourageth  him,  and  increaseth 
his  desire,  at  another  charmeth  and  attracteth  by 
the  bewitching  delicacy  of  her  voice,  and  the  refining 
kindness  of  love-coquettishness,  as  saith  the  poet : 

"  Enchanted  am  I  at  coition  with  thee 
0  life  of  souls,  and  bashful  of  glance! 
Fairest  of  women  to  love  and  see,  as  we 
Rock  to  and  fro  in  passion's  love- trance." 

Manners  such  as  these  strengthen  the  voluptuousness 
of  the  conjugal  movement,  and  storm-lash  the  man  up 
(especially  the  real  lover)  to  the  excitement  of  repetition. 

More  so  still  if,  into  the  bargain,  she  do  but  fling 



all  shame  away  and  employ  that  craft  of  utter  dissol- 
ution's way  reckoned  among  woman's  peculiar  qualities 
designed  to  lure  and  fast-bind  for  aye. 

No  omission  either,  ought  there  be  of  that  delicate 
pleasure-snorting,  with  a  caressful  kiss  following  at 
once  on  a  little  bite ;  the  bite,  in  its  turn,  succeeded 
by  a  fresh  caress  accompanied  by  a  straight  lance- 
thrust  meeting  and,  in  the  same  second,  opposing  the 
belly  out-lunging  and  parry,  and  ensuring  thereby 
closer  connection.   When  later,  the  man  decideth  upon 
withdrawal  she  close-clingeth  upon  him  until,  enjoying 
the  ecstatic  moment,  he  verseth  the  life-bearing  liquid 
and  reposeth  the  surcharge  of  his  voluptuous  nature 
in  her  womb.    Then  is  it  beautiful,  at  this  supreme 
moment  that  the  fair  one  exhibit  her  amorous  arts 
and  love's  joy-heavings,  because  that  is  it  which 
magnetiseth  the  lifeladen  water  from  the  body's  heights 
and  the  brain's  depths  and  from  the  marrow  of  the 
bones,  as  hath  been  chaunted: 

u  To  slay  th'opposing  foe  is  the  best  thing  of  the  best, 
As  'tis,  mounted  on  swift  courser's  back,  firm  in  the  seat  to  rest, 
In  the  morning-tide  of  every  day  the  loved  one's  face  to  see,' 
Or  with  visit  from  long-absent  friend  without  warning  to  be  blest.  * 


Quoth  Al-Harith-bin-Kindah :  u  There  are  four  things 
that  emaciate  the  body,  these  are:— To  go  into  the 
bath  when  the  stomach  ])  is  in  an  empty  state ;  and 

')  Mohammad  is  reported  to  have  said :  ■  The  stomach  is 
the  house  of  disease,  and  diet  is  the  head  of  healing;  for  the 
origin  of  all  sickness  is  indigestion,  that  is  to  say,  corruption 
of  the  meat." 




to  visit  it  also,  when  one  has  taken  his  bellyful;  To 
eat  old  meat  reserved ;  And  to  have  carnal  connection 
with  an  old  woman1)." 

It  so  befell  that,  when  the  before-mentioned  Qu'ranist 
was  at  death-grips,  they  asked  him  in  the  last 
moments :  "  Command  us  a  commandment  and  we  will 
hold  on  to  it  nor  go  away  therefrom  after  thy  departure. " 

Said  he  thereat  to  them :  11  Do  not  take  to  wife 
any  except  a  young  demoiselle ;  neither  partake  ye  of 
fruits  except  in  the  days  of  their  ripeness;  let  no 
one  of  you  be  treated  by  medicine  unless  his  body 
be  able  to  withstand  the  wear-and-tear  of  medicine- 
taking;  and  upon  ye  be  care  and  practice  of  stomach- 
purging,  for  the  stomach  is  the  city  of  bile,  which 
wipeth  man  off  from  the  earth  and  causeth  him  to 

When  any  of  you  hath  taken  the  mid-day  meal 
let  him  sleep  thereupon  a  little,  but,  after  the  evening's 
repast  a  gentle  walk  should  be  observed,  if  only  of 
forty  steps.  Do  not  draw  nigh  to  a  woman  with 
carnal  intent  unless  thy  stomach  be  light ;  touch  then 
often  thy  partner's  breasts  to  ensure  greater  love- 
delight,  and  when  thou  shalt  have  risen  up  from 
coition's  task,  turn  over  on  to  thy  right  side  for  the 
repose  of  the  members  and  the  circulation  of  the 
blood  in  the  body ;  do  not  commence  copulating  anew 
without  purification,  because  this  rule's  neglect  bringeth 

*)  The  Imam  Ali  added:  "Avoid  copulation  on  a  plethora 
of  blood  and  lying  with  an  ailing  woman;  for  she  will  weaken 
thy  strength  and  infect  thy  frame  with  sickness;  and  an  old 
woman  is  deadly  poison." 



upon  the  transgressor  Elephantiasis 1),  and  madness ; 
nor  do  thou  wash  thy  member  with  cold  water  until 
it  shall  have  cooled  down  somewhat,  neither  rub 
it  with  thy  hand,  for  this  produceth  inflamma- 
tion/ 2) 


Recounted  likewise  is  it  of  another  Shaykh,  Ali 
ibn  Abi  Talib  3)  (May  Allah  be  gracious  to  him)— 
that  he  said :  u  There  are  four  things  which  give  life- 
time increase,  and  work  thereby  man's  peace:  — 
Marriage  with  Virgins:  washing  with  Warm  water; 
sleeping  on  the  Left  side;  and  apple-eating  at  the 
night's  close." 

And  said  Julinus,  the  Philosopher  4),  "  There  are 
three  Minor  maladies  that  ward  off  three  Greater;— a 

l)  Webster's  Diet  gives  this  as :  "A  disease  of  the  skin,  in 
which  it  becomes  enormously  thickened,  and  is  rough,  hard, 
and  fissured  like  an  elephant's  hide."  See  also  Ethnology  of 
the  Sixth  Sense  (Paris,  1899)  by  Dr.  Jacobus,  and  "  Recherches 
historiques  sur  les  Maladies  de  Venus  dans  VAntiquite  et  le 
Moyen  Age,  (par  P.-L.  Jacob,  bibliophile),  for  many  other 
interesting  details. 

a)  Does  he  allude  here  also  to  Onanism,  or  self-masturbation? 

3)  A  '  Companion '  of  the  Prophet.  He  was  despatched  from 
Al-Medinah  to  Meccah  by  Mahommad  to  promulgate  the 
Koranic  chap  of  ■  The  Ant,"  and  meeting  the  assembly  at 
AFAkabah  he  also  acquainted  them  with  four  things:  1.  No 
Infidel  may  approach  the  Meccah  temple ;  2.  naked  men  must 
no  longer  circuit  the  Ka'abah;  3.  only  Moslems  enter  Paradise, 
and;  4.  public  faith  must  be  kept. 

4)  i.  e.  Galen,  a  physician  of  Asia  Minor  in  the  second 
Christian  century,  much  affected  to  the  use  of  drugs. 



cold  beateth  back  the  pleurisy ;— boils  guard  against 
the  pest;  and  opthalmia  saves  from  total  blind- 
ness. " 

While  Aflatun  *),  another  Philosopher,  said:  "Love 
is  a  natural  force  engendered  by  the  suggestive 
promptings  of  Nature,  and  consisteth  of  magnified 
dissolvable  phantoms  which  aggrandize  the  natural 
character  according  to  the  malady's  gravity,  making  of 
the  Courageous  a  coward,  and  the  Coward  courageous ; 
clothing  every  man  with  a  character  contrary  to  his 
nature,  until  to  the  spiritual  sickness  there  is  added 
passionate  folly,  and  these  conduct  their  possessor  to 
a  graver  malady  for  which  exist  no  remedies." 

And  saith  Aristalis  2),  when  dwelling  on  philosophy  : 
8  Passion  blindeth  the  Lover  to  the  faultful  drawbacks 
of  the  Beloved,  which  correspondeth  with  the  pronoun- 
cement of  the  Prophet — whom  Allah  bless  and  advance 
in  rank— Thy  love  of  anything  blindeth  thee,  and 
maketh  thy  ear  deaf  to  its  bad  quality."  The  poet 
too,  did  but  follow  in  the  same  strain  when  he  sang : 

"Of  all  thy  love's  defects  thou  dost  not  see  a  sign. 
Nay  !  none  at  all !  since  all  thy  view  thou  dost  thyself  confine. 
Whereas  Displeasure's  eye  doth  all  faults  manifest, 
The  gaze  of  blind  Contentment  can  nothing  there  define." 

l)  For  Plato.  Because  our  Arab  author  quotes  the  'broad- 
shouldered'  philosopher's  name,  it  must  not  be  imagined  that 
he  countenanced  what  is  known  as  'platonic  love',  i.  e.  love 
without  any  mixture  of  the  physical. 

a)  i.  e.  Aristotle  whose  Ethics  and  Physics  were  early  familiar, 
by  means  of  translations,  to  the  cultured  scholars  of  Egypt 
and  Damascus. 



Ali  Ibn  Sin'a  *)  hath  said  that :  8  Passion  is  a 
fantastic,  devil-suggesting  malady,  close  akin  to  melan- 
choly, wherein  the  Stricken  draweth  upon  himself  the 
domination  of  his  own  thought  as  to  the  preferable- 
ness  of  certain  fancies  and  good  qualities  mind- 
created.  " 

And  said  Asma'i  2)  8  I  asked  a  Bedouin  woman, 
1  What  is  love?'  answered  she,  'By  God!'  It  hath 
more  power  in  it  than  there  seemeth,  and  from  his 
observation  surely  is  it  hid  who  seeketh.  In  the 
breasts  of  men  is  it  it  buried  as  wood  in  the  fire; 
rub,  and  up-springeth  it  brightening  higher;  neglect 
it  only,  and  knowledge  of  its  whereabouts  'twere 
vain  to  enquire." 

Others  have  declared:  *  Of  Madness  there  are  various 
kinds,  the  Love-passion  being  but  a  sub-division  of 
one  of  the  categories  into  which  madnesses  are  classed 

*)  The  famous  Avicenna,  whom  the  Hebrews  called  Aben 
Sina.  The  early  European  Arabists,  who  seemed  to  have 
learned  Arabic  through  Hebrew,  borrowed  their  corruption, 
and  it  long  kept  its  place  in  Southern  Europe.  For  the  life 
of  this  remarkable  scholar  see  Louis  Figuier's  "  Vies  des  Savants 
ittustres  du  moyen  age*  (Paris,  1867);  Born  980  of  Persian 
parents,  he  lived  for  57  years  a  life  of  adventure,  in  which 
love  of  women  strangely  jostled  the  scholar's  hunger  after 

2)  Abu  Sa'id  Abd  al-Malik  bin  Kurayb,  surnamed  Al-Asma'i 
from  his  grandfather,  flor.  A.  H.  122-  306  (=739—830)  and 
wrote  amongst  a  host  of  compositions  the  well-known  Romance 
of  Antar.  See  in  D'Herbelot  the  right  royal  directions  given 
to  him  by  Harun  al-Rashid,  commencing.  a  Ne  m'enseignez 
jamais  en  public,  et  ne  vous  empressez  pas  trop  de  me  donner 
des  avis  en  particulier." 



and  fall  *.  Strongly  dwelt  he  upon  this  point  who 
sang : 

"Have  you  gone",  queried  they,  "stark 

Mad  through  love's  taunting?" 
"Love's  passion,"  said  I,  "is  a  far  greater  thing 
Than  lies  within  reach  of  madman's  fling. 
For,  while  Life  lasts,  to  the  lover  true 

Can  Time  for  his  curing  no  love-relief  bring ; 
But  setteth  Folly  of  mere  madman 
Never  'pon  him  lasting  sting". 


Abu-l-Leys  *)  gave  it  forth— may  Allah  the  All- 
great  show  him  compassion— "Who  sitteth  down  with 
the  Rich,  God  wil  increase  in  his  heart  the  rage  of 
fashion  and  the  restlessness  of  the  Age,  and  the  lust 
after  them. 

Who  frequenteth  the  company  of  the  Poor  will 
attain  unto  contentment  of  life,  and  give  thanks  to 
his  Lord  for  the  part  to  him  allotted  out; 

Who  walketh  with  the  World  in  its  rut-and-furrow 
usages,  upon  him  will  God  lay  hatred  and  haughti- 
ness ; 

Who  companieth  overmuch  with  Women,  God  will 
deepen  his  ignorance  and  intensify  his  desires; 

Who  his  stay  prolongeth  with  the  Young,  in  love 
of  play  and  pleasantry  will  go  on; 

Who  dwelleth  long  with  the  Debauched,  in  crime- 
audacity  advanceth,  and  deferreth  the  date  of  the 
repentance  day; 

')  i.  e.,  Father  of  the  Lion. 




Who  seeketh  the  society  of  Scholars,  shall  be  sati- 
ated with  knowledge  and  sobriety. 


One  day  a  man  came  to  'Amr  Ibn  al  'Aas  *)  and 
to  him  said:— "Describe  to  me  the  people  of  the 
various  Cities;"  replied  he:  "The  Syrians  are  the  most 
obedient  to  those  created  with  power  and  authority, 
and  towards  their  Creator  most  rebellious;  the  Egyp- 
tians, to  those  who  overthrow  and  subdue  them,  are 
the  most  slavish;  the  folk  of  the  Hijaz  are,  of  all, 
the  most  ready  for  revolution ;  those  of  Irak  the  most 
searching  of  men  after  knowledge  and  the  farthest 
removed  from  attaining  it 2). 

')  One  of  the  greatest  captains  that  the  first  Musulmans  ever 
had,  his  conquests  including  Egypt,  Nubia  and  a  great  part 
of  the  Libyan.  Reputed  as  the  cleverest  and  most  adroit  of 
the  Arabs,  he  was  chosen  by  the  first  Mu'awiyyah  as  arbitrator 
in  his  quarrel  with  AH  for  the  Khalifate.  His  intermediation 
succeeded  and  Mu'awiyyeh  was  proclaimed  the  First  of  the 
Ommiadian  Khalifs.  He  died  about  65  (A.  H.)  at  Mecca.  His 
son  too,  has  made  his  own  name  for  ever  famous  by  the  com- 
pilation of  the  Ahadith,  or  sayings  of  the  Prophet  from  whom 
he  first  obtained  permission  to  write  them  down  as  they  fell 
from  his  lips.  These  a  sayings  "  form  a  very  important  monu- 
ment of  Musulman  Tradition.  For  further  information  see 
Al-Fakhri's  History  and  D'Herbelot's  Bibliotheque  Orientale. 

8)  The  trueness  of  these  definitions  is  striking,  especially  as 
regards  the  Egyptians,  who  fought  tenaciously  against  Napoleon, 
but  slavishly  knuckled  under  when  once  their  overthrow  was 
assured.  The  profession  of  Islam  by  the  great  diplomatist 
counted,  of  course,  for  much  in  this  change  of  front. 



Quoth1)  Generosity:— " I  shall  fare  me  forth  to 
Syria";  said  the  sharp-cutting  Sabre,  "and  I  will  go 
with  thee";  "As  for  me",  spake  Riches,  "I  wend  my 
way  to  Egypt;"  said  Humility,  "and  I  will  be  thy 
companion" ;  Sobriety  declared,  "my  home  lieth  towards 
the  Hijaz;"  "and  mine  also,"  chimed  in  the  soft  voice 
of  Patience. 

Science,  in  proud  tones  proclaimed :  — "  My  path  lies 
across  to  Irak;"  "and  with  thee  there  will  I  abide 
also/  added  Intelligence.  "With  none  of  you  will  I 
go,"  hurled  in  the  rasping  accents  of  Badness  of 
Character,  "but  my  own  way  make  towards  Morocco"  2) 
"and  thitherwards  will  I  wend  in  thy  company;" 
eager  Avarice  loud  broke  in. 


When  Harith,  a  renowned  physician  of  the  Arabs, 
was  asked  by  Kisra  Anushirwan  3)  which  was  the 

')  This  epigram  (Arabic,  "nukta")  is  given  to  rest  the 
reader's  attention  and  change  the  subject.  Those  who  know 
Arabia  will  not  fail  to  notice  that  the  remarks  are  true,  even 
at  this  distance  of  time. 

2)  Arabic  ' Al-Gharb\  derivative  "Maghrib"  i.  e.  the  Land 
of  the  Setting  sun,  from  which  we  get  the  word  Mauritania, 
Morocco,  this  transmogrification  occurring  through  the  letter 
"Ghayn",  generally  unpronounceable  by  Europeans  as  also  by 
the  modern  Cairenes.  For  character  of  the  Moroccans  by  a 
modern  traveller,  see  Leared's  (Arth.  M.  D.)  u  Morocco  and  the 
Moors*  (pp.  222—224)  Lond.  1876.  Leared  was  Burton's  friend. 

s)  This  beautiful  name  stands  for  the  Persian  "  Anushin- 
raivan*— Sweet  of  Soul;  and  the  glorious  title  of  this  con- 
temporary of  Mohammad  is  "  Al  Malik  al  Adil "— the  Just 



best  of  womankind,  he  answered: — "She  who  pos- 
sesses the  moulded  form  of  a  Medinah  girl,  with 
height  above  the  ordinary,  a  large  forehead  and  firm 
nostrils,  and  skin  of  unique  whiteness,  with  transparent- 
pure  cheeks  of  perfect  form,  ornamented  by  eyelashes 
overarching  and  meeting  together  across  a  nose  of 
pride  like  lovers  stealing  a  kiss;  underneath  should 
gleam  a  well-formed  range  of  pearl-white  teeth 
flashing  with  smiles:  her  buttocks  should  be  large 
and  round,  her  shoulders  broad  and  well-thrown 
back;  the  whole  poised  upon  tiny  feet  which  in 
suppleness  and  softness  of  allurement  should  betray, 
the  grace  the  Garden-Houris  show  for  ever  and  for 
aye  x). 

And  as  to  the  various  kinds  of  women,  those  of 
the  Greeks  are  the  cleanest  in  that  which  appertaineth 
to  their  vulvas,  and  most  of  them  possess  broad 
bottoms  well-adapted  to  the  sitting  posture,  and 
favourable  for  coition ;  the  women  of  Andalusia  are 
the  most  beautiful  of  face,  and  their  smell  is  the 
best ;  the  women  of  India,  and  Scinde       and  of 

King.  Kisra,  the  Chosroe  per  excellentiam,  is  also  applied  to 
the  godly  Guebre  of  whom  every  Eastern  dictionary  gives 
details.    Burton,  (Nights  Vol.  V.  87). 

*)  Arabic : —  u  Zat  iriitafwa-leen  Tca-innaha  min  al-Hur  al-Een*. 
Cf.  Kuran,  Suratu-l-Waqi'ah  (lvl),  12-39:— "and  theirs  shall 
be  the  Houris  with  large  dark  eyes,  like  pearls  hidden  in 
their  shells,  in  recompense  for  their  labours  past. . .  on  lofty 
couches  and  of  a  rare  creation  have  we  made  the  Houris,  and 
we  have  made  them  ever  virgins,  dear  to  their  spouses  and 
of  equal  age,  for  the  people  of  the  right  hand. " 

a)  At  that  time  the  province  of  Sind  was  known  as  a  separate 
kingdom.    Sind,  so-called  from  Sindhu,  the  Indus  (in  Pers. 



Sicily  are  the  most  reprehensible  in  their  conditions, 
the  ugliest  of  feature,  the  dirtiest  in  what  concerneth 
their  vulvas  and  the  most  debased  in  intelligence ;  the 
daughters  of  Zanzibar  ])  and  Abyssinia  are  by  nature 

Sindab),  is  the  general  name  of  the  riverine  valley:  in  early 
days  it  was  a  great  station  of  the  so-called  Aryan  race,  as 
they  were  migrating  eastward  into  India  Proper,  and  it  contains 
many  Holy  Places  dating  from  the  era  of  the  Puranas.  (See 
Burton's  u  Sind  Bevisited "  vol.  I.  chap.  VIII.  Also  Taylor's 
"  Origin  of  the  Aryans). 

')  Arab.  "  Zanj  "  of  Persian  zang-bar— (Black-land),  our 
Zanzibar.    See  Burton's  "Zanzibar". 

I  have  not  been  able  to  control  the  statement  as  to  the 
u  obedience  "  and  "  sweet-smellingness  "  of  the  Zanzibar  *  belles " ; 
but,  I  think  the  following  notelet  from  Burton's  tt  Nights1' 
(vol.  I.  p.  6)  cannot  fail  to  be  interesting  in  this  connection. 

•Debauched  women",  he  says,  "prefer  negroes  on  account 
of  the  size  of  their  parts.  I  measured  one  man  in  Somali-land 
who,  when  quiescent,  numbered  nearly  six  inches.  This  is  a 
characteristic  of  the  negro  race  and  of  African  animals;  e.  g. 
the  horse;  whereas  the  pure  Arab,  man  and  beast,  is  below 
the  average  of  Europe;  one  of  the  best  proofs  by  the  by,  that 
the  Egyptian  is  not  an  Asiatic,  but  a  negro  partially  white- 
washed. Moreover,  these  imposing  parts  do  not  increase  pro- 
portionally during  erection;  consequently,  the  "  deed  of  kind  " 
takes  a  much  longer  time  and  adds  greatly  to  the  woman's 
enjoyment.  In  my  time  no  honest  Hindi  Moslem  would  take 
his  women-folk  to  Zanzibar  on  account  of  the  huge  attrac- 
tions and  enormous  temptations  there  and  thereby  offered  to 
them. " 

With  regard  to  *  Imsak,  or  retention  of  semen,  and  pro- 
longation of  pleasure",  this  is  a  point  that  Burton  has  touched 
upon  further  in  "  Nights",  (vol.  V.  pp.  76-77),  in  a  footnote 
where  he  says  it  is  a  practice  much  cultivated  by  Moslems. 
Yet  Eastern  books  on  medicine  consist  mostly  of  two  parts; 
the  first  of  general  prescriptions,  and  the  second  of  aphrodisiacs 



more  sweet-smelling  than  the  rest  and  the  most 
obedient ;  the  women  of  Baghdad  and  Babylonia  are  the 
greatest  drawers-down  ')  of  men's  voluptuousness  in 

especially  those  qui  prolongent  le  plaisir  as  did  the  Gaul  by 
thinking  of  sa  pauvre  mire. 

The  Ananga-Ranga  by  the  Reverend  Koka  Pandit  gives  a 
host  of  recipes  which  are  used  either  externally  or  internally, 
to  hasten  the  paroxysm  of  the  woman  and  delay  the  orgasm 
of  the  man.  Some  of  these  are  curious  in  the  extreme.  I 
heard  of  a  Hindi  who  made  a  candle  of  frogs'  fat  and  fibre 
warranted  to  retain  the  seed  till  it  burned  out;  it  failed 
notably  because,  relying  upon  it,  he  worked  too  vigorously. 
The  essence  of  the  "retaining  art"  is  to  avoid  over-tension 
of  the  muscles  and  to  pre-occupy  the  brain,  hence  in  coition 
Hindus  will  drink  sherbet,  chew  betel-nut  and  even  smoke. 
Europeans  ignoring  the  science  and  practice,  are  contemptuously 
compared  with  village-cocks  by  Hindu  women,  who  cannot  be 
satisfied,  such  is  their  natural  coldness,  increased  doubtless 
by  vegetable  diet  and  unuse  of  stimulants,  with  less  than 
twenty  minutes.  Hence  too,  while  thousands  of  Europeans 
have  cohabited  for  years  with  and  have  had  families  by 
'•native  women;"  they  are  never  loved  by  them:— at  least  I 
never  heard  of  a  case. " 

*)  Arab.  '  Ajlab  shahwatan  lir-rijal  ",  ■  alluding  to  a  peculiarity 
highly-prized",  says  Burton,  by  the  Egyptians  {"Nights71,  vol. 
IV,  p.  227).  where  he  refers  to  the  power  possessed  by  some 
women  of  'clasping  the  member"  by  which  all  the  semen 
is  drawn  or  sucked  out  of  it;  i.  e.  u  The  use  of  the  constrictor 
vaginal  muscles,  the  sphincter  for  which  Abyssinian  women 
are  famous.  The  ■  Kabbazah  "—(holder,  from  kabaz,  to  arrest) 
as  she  is  called,  can  sit  astraddle  upon  a  man  and  can  provoke 
the  venereal  orgasm,  not  by  wriggling  and  moving,  but  by 
tightening  and  loosing  the  male  member  with  the  muscles  of 
her  privities;  milking  it  as  it  were.  Consequently  the  casse- 
n&isette  costs  treble  the  money  of  other  concubines "  (Ananga- 
Ranga,  p.  127). 



the  love-act  above  any  other  women  in  the  world, 
while  the  Syrian  women  are  towards  men  the  unkindest. 
The  women  of  the  Bedouins,  and  of  Persia,  are  the 
most  charming  in  respect  of  their  secret  conditions, 
and  their  children  the  most  intelligent;  for  eloquence 
they  are  unrivalled,  and  in  Sociability  outshine  all 
the  rest;  their  faithfulness  is  known. 

The  Kenniyan  ')  and  Nubian  women  are  the  hottest 
of  slit,  the  largest-buttocked,  the  softest  of  body,  and 
the  most  passionate  for  copulation,  of  any  known. 
And  for  Turkish  women,  they  are  the  uncleanest  in 
their  private  parts,  the  most  rapid  in  child-producing, 
the  worst  of  tempers,  the  most  rancorous  in  disposition, 
and  the  least  gifted  with  brains. 

The  women  of  Busra 2)  are,  in  the  love  that  women 
bear  to  men,  the  most  intense;  the  ladies  of  Aleppo 
very  powerful  in  body,  and  between  the  legs  the  most 
solidly-constructed;  the  daughters  of  Egypt3)  are  in 

')  Kenneh,  the  modern  capital  of  Thebaid  about  thirty  miles 
below  the  site  of  ancient  Thebes.  Used  to  buy  dates  and 
coffee  from  Mecca. 

Vide  Pickerings  "  Races  of  Man  \  p.  211-212.    (Bohn's  edit.) 

The  data  here  given  would  probably  be  founded  on  the 
practical  experience  of  Traders. 

2)  Or  Bassorah. 

3)  More  especially  the  Cairene  woman  whose  wiliness  and 
perfect  abandonment  when  once  "set  agoing"  is  common  tradi- 
tion. See  Artin  Pasha's  little  book  of  *  Contes  populates  de 
la  vallee  du  Nil*.    (Paris,  Maisonneuve,  1895.) 

In  the  "  Tale  of  the  Jewish  Doctor",  {Nights,  vol.  1,  298-299), 
it  is  stated  that  a  woman  "had  learnt  wantonness  and  un- 
graciousness from  the  people  of  Cairo. "  Burton  (in  loco)  says: 
"This  is  no  unmerited  scandal.    The  Cairenes,  especially  the 



speech  seductive,  in  character  refined,  and  as  to  the 
craft  of  dissoluteness  thej  exceed  in  it;  this  many 
histories  show;  while  in  Upper  Egypt,  their  sisters 
are  the  most  pleasureable  to  lie  with  and  to  mount. 
Of  all  the  women  in  the  world,  it  is  reported  that 
the  beautiful  daughters  of  Lower  Egypt  possess  the 
greatest  coyntes;  and  the  peasant  women  that  adorn 
the  borders  of  the  Nile  are  the  strongest  in  the  desire 
for  a  large-sized  prizzle. 


Among  the  children  of  Israel,  one  of  the  Kazis  had 
a  wife  of  surpassing  beauty,  constant  in  fasting  and 

feminine  half  (for  reasons  elsewhere  given,  see  Excursus  I,  on 
*  Fierceness  of  woman's  desire ")  have  always  been  held  ex- 
ceedingly debauched.  Even  the  modest  Lane  gives  a  "  shocking  " 
story  of  a  woman  enjoying  her  lover  under  the  nose  of  her 
husband,  and  confining  the  latter  in  a  madhouse  (See  u  Modern 
Egyptians).  With  civilization,  which  objects  to  the  good  old 
remedy,  the  sword,  they  become  worse:  and  the  Kazi's  court 
is  crowded  with  would-be  divorcees.  Under  English  rule  the 
evil  has  reached  its  acme  because  it  goes  unpunished:  in  the 
avenues  of  the  new  Isma'iliah  Quarter,  inhabited  by  Europeans, 
women,  even  young  women,  will  threaten  to  expose  their 
persons  unless  they  receive  "  bakhsbeesh. "  It  was  the  same 
in  Sind  when  husbands  were  assured  that  they  would  be 
hanged  for  cutting  down  adulterous  wives:  at  once  after  its 
conquest  the  women  broke  loose;  and  in  1843-50,  if  a  young 
officer  sent  to  the  bazar  for  a  girl,  hall-a-dozen  would  troop 
to  his  quarters.  Indeed,  more  than  once  the  professional 
prostitutes  threatened  to  memorialise  Sir  Charles  Napier,  because 
the  11  modest  women, "  the  "  ladies, "  were  taking  the  bread 
out  of  their  mouths. 

*)  This  story  and  the  following  one  occur  in  the  "Nights* 



abounding  in  patience  and  long-suffering ;  and  he  being 
minden  to  make  the  pilgrimage  to  Jerusalem,  appointed 
his  own  brother  Kazi  in  his  stead  during  his  absence, 
and  commmended  his  wife  to  his  charge. 

Now  this  brother  had  heard  of  her  beauty  and 
loveliness,  and  had  taken  a  fancy  to  her.  So  no 
sooner  was  his  brother  gone,  than  he  went  to  her 
and  sought  her  love  favours ;  but  she  denied  him  and 
\  held  fast  to  her  chastity.  The  more  she  repelled 
him,  the  more  he  pressed  his  suit  upon  her;  till 
despairing  of  her,  and  fearing  lest  she  should  acquaint 
his  brother  with  his  misconduct  whenas  he  should 
return,  he  suborned  false  witnesses  to  testify  against 
her  of  adultery ;  and  cited  her  and  carried  her  before 
the  king  of  the  time,  who  judged  her  to  be  stoned. 
So  they  dug  a  pit,  and  seating  her  therein  stoned 
her,  till  she  was  covered  with  stones,  and  the  man 
said  :  u  Be  this  hole  her  grave  ?  " 

But  when  it  was  dark  a  passer-by,  making  for  a 
neighbouring  hamlet,  pulling  her  out  of  the  pit, 
carried  her  home  to  his  wife,  whom  he  bade  dress 
her  wounds.  The  peasant  woman  tended  her  till  she 
recovered  and  presently  gave  her  her  child  to  nurse; 
and  she  used  to  lodge  with  the  child  in  another  house 
by  night.    Now  a  certain  thief  saw  her,  and  lusted 

of  the  MacNaghten  Arabic  edition.  It  was  Englished  therefore 
by  Burton,  who  enjoyed  the  advantage,  moreover,  of  recourse 
to  M  S.S.  more  various  than  those  at  my  command.  Doubt- 
ful of  my  own  powers  to  excel,  or  even  match,  work  that  this 
master  of  the  art  of  Arabic  translation  had  executed  already, 
I  consider  I  owe  no  apologies  to  the  reader  for  giving  him 
Burton's  version  instead  of  my  own.    ("  Bohemian.7') 



after  her.  So  he  sent  to  her  seeking  her  love-favour, 
but  she  denied  herself  to  him ;  wherefore  he  resolved 
to  slay  her,  and  making  his  way  into  her  lodging  by 
night  (and  she  sleeping),  thought  to  strike  her  with 
a  knife;  but  it  smote  the  little  one  and  killed  it 

')  The  amorous  exploits  of  brigands  and  highwaymen  with 
ladies  is  no  novelty.  In  Europe,  as  in  the  East,  instances 
used  to  be  quite  frequent,  and  still  are,  if  we  may  believe 
certain  half-stifled  reports.  In  a  lane  in  lone  Sussex,  not  long 
ago,  an  English  officer  was  driving  with  his  wife,  when  a 
party  of  London  "rowdies"  coming  in  the  opposite  direction, 
having  made  some  insolent  remark,  an  altercation  ensued,  with 
the  result  that  the  military  man  was  tt  lugged  out "  of  his 
trap,  bound  to  a  tree,  and  his  dame  violated  by  these  sporting 
"  gentlemen "  before  his  eyes.  The  matter  we  are  told  was 
hushed  up  for  imperative  family  reasons.  Sometimes  the 
ardent  mount  of  strange  men  comes  as  a  welcome  surprise  to 
the  wife,  as  witness  the  following  Turkish  story. 

An  adventure  with  thieves.  One  night,  some  thieves  in 
search  of  booty,  broke  noiselessly  into  a  house.  They  rum- 
maged in  every  direction  and  found  nothing  but  a  woman, 
her  husband,  and  a  sheep.  The  house  contained  nothing 
else; — all  the  rooms  were  empty.  Disappointed  in  their  hopes 
of  booty,  they  were  very  dissatisfied  with  the  result  of  their 
expedition,  and  held  a  consultation. 

*  If  you  will  take  my  advice,*  said  one  of  them,  "we  may 
get  some  good  out  of  our  adventure.  To  begin  with  we  will 
kill  the  man,  then  cut  the  throat  of  the  sheep,  roast  it,  and 
of  the  skin  we  will  make  a  leather  bottle  to  hold  our  drink. 
We  will  remain  till  the  morning,  and  eat  and  drink,  and  we 
can  all  amuse  ourselves  in  turn  with  the  woman.  Thus  we 
shall  enjoy  all  the  pleasures  at  once. 

All  applauded  this  proposal.  The  husband  and  wife,  who,— 
suspecting  nothing — had  been  sleeping  peaceably,  awoke  during 
this  conversation. 

■  Did  you  hear  what  was  said?"  the  husband  asked  the  wife. 



Now  when  lie  knew  his  misdeed,  fear  overtook  him 
and  he  went  forth  the  house,  and  Allah  preserved 
from  him  her  chastity.  But  as  she  awoke  in  the 
morning,  she  found  her  child  by  her  side  with  throat 
cut;  and  presently  the  mother  came  and  seeing  her 
boy  dead,  said  to  the  nurse :  "  Twas  thou  didst 
murther  him."  Therewith  she  beat  her  grievous,  and 
purposed  to  put  her  to  death;  but  her  husband 
interposed  and  delivered  the  woman,  saying:  "By 
Allah,  thou  shalt  not  do  this  in  this  wise."  So  the 
woman,  who  had  somewhat  of  money  with  her,  fled 
forth  for  her  life,  knowing  not  whither  she  should  wend. 

Presently  she  came  to  a  village,  where  she  saw  a 
crowd  of  people  about  a  man  crucified  to  a  tree-stump, 
but  still  in  the  chains  of  life :  8  What  hath  he  done?  " 
she  asked,  and  they  answered :  u  He  hath  committed 
a  crime,  which  nothing  can  expiate  but  death  or  the 
payment  of  such  a  fine  by  way  of  alms.  So  she 
said  to  them :  u  Take  the  money  and  let  him  go ; " 
and  they  did  so.  He  repented  at  her  hands  and 
vowed  to  serve  her,  for  the  love  of  Almighty  Allah, 
till  death  should  release  him. 

"Yes,"  she  replied,  "but  all  we  can  do  is  to  patiently 
abide  events." 

"That  is  all  very  well  for  you,"  said  the  husband,  "but 
patience  is  not  quite  so  easy  for  me  and  the  sheep." 

The  thieves,  who  had  heard  the  conversation,  burst  out 
laughing  and  went  away. 

The  conduct  of  the  woman  shows  clearly,  that  however  many 
years  she  may  have  been  married,  when  danger  comes,  to 
save  herself  she  will  consent  to  the  death  of  her  husband. 
Place  no  confidence  therefore  in  the  sex.  Hence  comes  the 
proverb;  "Trust  not  in  woman;  lean  not  on  the  water." 



Then  he  built  her  a  cell  and  lodged  her  therein: 
after  which  he  betook  himself  to  wood-cutting  and 
brought  her  daily  her  bread. 

As  for  her,  she  was  constant  in  worship,  so  that  there 
came  no  sick  man  or  demoniac  to  her,  but  she  prayed 
for  him  and  he  was  straightway  healed ;  and  it  befell  by 
decree  of  the  Almighty  that  he  sent  down  upon  her 
husband's  brother  (the  same  that  had  caused  her  to  be 
stoned),  a  cancer  in  the  face,  and  smote  the  villager's 
wife  (the  same  who  had  beaten  her)  with  leprosy,  and 
afflicted  the  thief  (the  same  who  had  murdered  the 
child)  with  palsy.  Now  when  the  Kazi  returned  from 
his  pilgrimage,  he  asked  his  brother  of  his  wife,  and 
he  told  him  that  she  was  dead,  whereat  he  mourned 
sore  and  accounted  her  with  her  Maker.  After  awhile, 
very  many  folk  heard  of  the  pious  recluse  and  flocked 
to  her  cell  from  all  parts  of  the  length  and  breadth 
of  the  earth,  whereupon  said  the  Kazi  to  his  brother : 
"0  my  brother  wilt  thou  not  seek  out  yonder  pious 
woman?  Haply  Allah  shall  decree  thee  healing  at 
her  hands ! "  and  he  replied :  "0  my  brother  carry  me 
to  her."  Moreover,  the  husband  of  the  leprous  woman 
heard  of  the  pious  devotee,  and  carried  his  wife  to 
her,  as  did  also  the  people  of  the  paralytic  thief; 
and  they  all  met  at  the  door  of  the  hermitage. 
Now  she  had  a  place  wherefrom  she  could  look 
out  upon  those  who  came  to  her  without  their 
seeing  her;  and  they  waited  till  her  servant  came, 
when  they  begged  admittance  and  obtained  permission. 

Presently  she  saw  them  all  and  recognized  them; 
so  she  veiled  and  cloaked  face  and  body,  and  went 
out  and  stood  in  the  door,  looking  at  her  husband 



and  his  brother  and  the  thief  and  the  peasant  woman ; 
but  they  could  not  recognize  her. 

Then  said  she  to  them,  u  Oh  folk,  ye  shall  not  be 
relieved  of  what  is  with  you  till  you  confess  your 
sins;  for  when  the  creature  confesseth  his  sins  the 
Creator  relenteth  toward  him  and  granteth  him  that 
wherefore  he  resorteth  to  Him."  Quoth  the  Kazi  to 
his  brother,  "0  my  brother,  repent  to  Allah  and 
persist  not  in  thy  frowardness,  for  it  will  be  more 
helpful  to  thy  relief.  w  And  the  tongue  of  the  case 
spake  this  speech: 

This  day  oppressor  and  oppressed  meet, 

And  Allah  sheweth  secrets  we  secrete : 

This  is  a  place  where  sinners  low  are  brought ; 

And  Allah  raiseth  saint  to  highest  seat. 

Our  Lord  and  Master  shows  the  truth  right  clear, 

Though  sinner  froward  be  or  own  defeat : 

Alas  *)  for  those  who  rouse  the  Lord, 

As  though  of  Allah's  wrath  they  nothing  weet. 

0  whoso  seekest  honours,  know  they  are 

From  Allah,  and  His  fear  with  love  entreat. 

Then  quoth  the  brother,  ■  Now  I  will  tell  the 
truth:  I  did  thus  and  thus  with  thy  wife;"  and  he 
confessed  the  whole  matter,  adding,  8  And  this  is  my 
offence. 9 

Quoth  the  leprous  woman,  u  As  for  me,  I  had  a 
woman  with  me,  and  imputed  to  her  that  of  which  I 
knew  her  to  be  guiltless,  and  beat  her  grievously; 
and  this  is  my  offence."    And  quoth  the  paralytic, 

*)  Arab.  *Wayhav,  not  so  strong  as  "Woe  to",  etc...  Al- 
Hariri  often  uses  it  as  a  formula  of  affectionate  remonstrance. 



8  And  I  went  into  a  woman  to  kill  her,  after  I  had 
tempted  her  to  commit  adultery  and  she  refused;  and 
I  slew  a  child  that  lay  on  her  side;  and  this  is  my 
offence."  Then  said  the  pious  woman,  aO  my  God, 
even  as  thou  hast  made  them  feel  the  misery  of  revolt, 
so  show  them  now  the  excellence  of  submission,  for 
Thou  over  all  things  art  Omnipotent!" 

And  Allah  (to  whom  belong  Majesty  and  Might!) 
made  them  whole.  Then  the  Kazi  fell  to  looking  on 
her  and  considering  her  straightly,  till  she  asked  him 
why  he  looked  so  hard,  and  he  said,  tt  I  had  a  wife 
and  were  she  not  dead,  I  had  said  thou  art  she?" 

Hereupon,  she  made  herself  known  to  him  and 
both  began  praising  Allah  (to  whom  belong  Majesty 
and  Might)  for  that  which  he  had  vouchsafed  them 
of  the  reunion  of  their  loves ;  but  the  brother  and 
the  thief  and  the  villager's  wife  joined  in  imploring 
her  forgiveness. 

So  she  forgave  them  one  and  all,  and  they  wor- 
shipped Allah  in  that  place  and  rendered  her  due 
service,  till  Death  parted  them.  And  one  of  them, 
Sayyids  ]),  hath,  related  this  tale  of2). 

1)  As  a  rule  (much  disputed)  the  Sayyid  is  a  descendant 
from  Mohammed  through  his  grand  child  Hasan,  and  is  a  man 
of  the  pen ;  whereas  Sharif  derives  from  Husayn  and  is  a  man 
of  the  sword.  The  Najib-Altaraf  is  the  son  of  a  common 
Moslemah  by  a  Sayyid,  as  opposed  to  the  K  Najib-Altarafayn", 
when  Loth  parents  are  of  Apostolic  blood.  The  distinction  is 
not  noticed  in  Lane's  Modern  Egyptians.  The  sharif  is  a 
fanatic  and  often  a  dangerous  one,  as  I  have  instanced  in 
Pilgrimage  III,  132. 

a)  In  the  " Nights"  there  are  two  other  Stories  sandwiched 
in  between  the  above  and  the  one  here  following,  but,  as  these 




It  is  related  that  a  Tailor  was  sitting  in  his  shop 
facing  a  tall  house  tenanted  by  a  Ytizbashi,  and  this 
man  had  a  wife  who  was  unique  for  beauty  and 
loveliness.  Now  one  of  the  days  as  she  looked  out 
at  the  latticed  window,  the  Snip  espied  her,  and  was 
distraught  by  her  comeliness  and  seemlihead.  So  he 
became  engrossed  by  love  of  her,  and  remained  all 
day  a-gazing  at  the  casement,  disturbed  and  perturbed, 
and  as  often  as  she  approached  the  window  and 
peered  out  therefrom,  he  would  stare  at  her,  and  say 
to  her,  "0  my  lady,  and  0  core  of  my  heart,  good 
morning  to  thee,  and  do  thou  have  mercy  upon  one  sore 
affected  by  his  affection  to  thee ;  one  whose  eyes  sleep 
not  by  night  for  thy  fair  sake."  "This  pimp  be  Jinn- 
mad!"  quoth  the  Captain's  wife  "and  as  often  as  I 
look  out  at  the  window  he  dareth  bespeak  me :  haply 
the  folk  shall  say: — Indeed  she  must  needs  be  his 
mistress."  But  the  tailor  persevered  in  this  proceed- 
ing for  a  while  of  days,  until  the  lady  was  offended 
thereby,  and  said  in  her  mind,  "Wallahi,  there  is  no 
help  but  that  I  devise  for  him  a  device  which  shall 
make  unlawful  to  him  this  his  staring  and  casting 
sheep's  eyes  at  my  casement;  nay  more,  I  will  work 
for  ousting  him  from  his  shop."    So  one  day  of  the 

are  not  given  in  any  M.S.S.  I  have  seen  of  "  The  Booh  of 
Exposition I  naturally  refrain  from  swelling  out  the  present 
work  beyond  its  limits  by  unwarrantably  quoting  them. 

l)  Scott  (VI.  386)  "The  Cauzee's  story:  ■  Gauttier  (VI.  406) 
does  not  translate  it. 



days  when  the  Yuzbashi  went  from  home,  his  wife 
arose  and  adorned  and  beautified  herself,  and  donning 
the  best  of  what  dresses  and  decorations  she  had, 
despatched  one  of  her  slave-girls  to  the  Tailor,  instruct- 
ing her  to  say  to  him: — "My  lady  salameth  to  thee 
and  biddeth  thee  come  and  drink  coffee  with  her." 
The  handmaiden  went  to  his  shop  and  delivered  the 
message ;  and  he,  when  hearing  these  words,  *)  waxed 
bewildered  of  wits  and  rose  up  quivering  in  his 
clothes ;— But  indeed  he  recked  not  aught  of  the  wiles 
of  woman-kind.  So  after  padlocking  his  shop  he 
went  with  her  to  the  house  and  walked  upstairs, 
where  he  was  met  by  the  lady,  with  a  face  like  the 
rondure  of  the  moon,  and  she  greeted  him  right  mer- 
rily, and  taking  him  by  the  hand  led  him  to  a  well- 
mattressed  Divan,  and  bade  her  slave-girl  serve  him 
with  coffee,  and  as  he  drank  it  she  sat  facing  him. 
Presently  the  twain  fell  to  conversing,  she  and  he; 
and  she  soothed  him  with  sweet  speech,  whilst  he 
went  clean  out  of  his  mind  for  the  excess  of  her 
beauty  and  loveliness.  This  lasted  until  near  midday, 
when  she  bade  serve  the  dinner-trays,  and  took  seat 
in  front  of  him,  and  he  began  picking  up  morsels  2) 
designed  for  his  lips  and  teeth,  but  in  lieu  thereof 
thrust  them  into  his  eye.  She  laughed  at  him,  but 
hardly  had  he  swallowed  the  second  mouthful  and 
the  third  when  behold,  the  door  was  knocked,  where- 

»)  In  the  text  the  message  is  delivered  verbatim:  this 
iteration  is  well  fitted  for  oral  work,  with  its  changes  of  tone 
and  play  of  face,  and  varied  "  gag., "  but  it  is  most  annoying 
for  the  more  critical  reader. 

2)  Arab.  "  Lukmah      a  balled  mouthful:  vols.  I.  261,  VII.  367. 



upon,  she  looked  out  from  the  casement  and  cried,  "Oh 
my  honour!  this  is  my  husband."  Hereat  the  man's 
hands  and  knees  began  to  quake,  and  he  said  to  her, 
"Whither  shall  I  wend  ?n  Said  she,  "Go  into  this  closet," 
and  forthright  she  thrust  him  into  a  cabinet,  and  shot  the 
bolt  upon  him,  and  taking  the  key  she  tore  out  one  of 
its  teeth ')  and  put  in  her  pocket.  After  this  she 
went  down  and  opened  the  door  to  her  husband,  who 
walked  upstairs,  and  finding  the  dinner  trays  bespread, 
asked  her,  "What  it  this?"  She  answered,  "I  and 
my  lover  have  been  dining  together. "  *  And  what 
may  be  thy  lover?"  "Here  he  is2.")  "  Where  may 
he  be?"  to  which  she  replied,  8  He  is  inside  this 
closet".  Now  as  soon  as  the  Tailor  heard  her  say 
this  he  piddled  in  his  bag-breeches  and  befouled  him- 
self, and  he  was  in  a  filthy  state  with  shite  and  piss  3). 

1)  The  "  Miftah "  (prop.  tf  Miftah ")  or  key  used  throughout 
the  Moslem  East  is  a  bit  of  wood,  7 — 14  inches  long,  and 
provided  with  4 — 10  small  iron  pins  which  correspond  with 
an  equal  number  of  holes  in  the  "  Dabbah  "  or  wooden  bolt. 
If  one  of  these  teeth  be  withdrawn  the  lock  will  not  open. 
Lane  (M.E.  Introduction)  has  a  sketch  of  the  *  miftah "  and 
"  Dabbah." 

2)  In  text  "Ayoh"  which  is  here,  I  hold,  a  corruption  of 
"I  (or  Ayy)  hu — "yes  indeed  he."  I  take  "aywah"  (as  I 
would  read  the  word)  to  be  a  different  spelling  for  *  aywa  "  = 
eyes  indeed,  which  according  to  Spitta  Bey,  Gr.  p.  168  is  a 
contraction  of  u  Ay  \I)  wa'llahi,"  yes  by  Allah,  "What?  thy 
lover?"  asks  the  husband,  and  she  emphatically  affirms  the 
fact,  to  frighten  the  concealed  tailor. 

3)  In  the  Arab.  "  Al-Ashkhakh,"  plur.  of  "  Shakhkh "  and 
literally  "the  stales,"  meaning  either  dejection.  (I  read:  "  bi- 
'1-Shakhakh,"  the  usual  modern  word  for  urine.  "  'Allaya  Shak- 
hakh  "  is:  I  want  to  make  water.  See  Dozy.  Suppl.  s.  v. 




Hereupon  the  Captain  asked,  *  And  where's  the 
key?"  and  she  answered,  "Here  it  is  with  me."1) 
"Bring  it  out",  said  he,  so  she  pulled  it  from  her 
pocket  and  handed  it  to  him.  The  Captain  took  the 
key  from  his  spouse  and  applying  it  to  the  wooden 
bolt  of  the  cabinet  rattled  it  to  and  fro 2)  but  it 
would  not  open,  so  the  wife  came  up  to  him  and 
cried,  "  Allah  upon  thee,  0  my  lord,  what  wilt  thou 
do  with  my  playmate?"  Said  he,  "I  will  slay  him  ; " 
and  said  she,  8  No,  'tis  my  opinion  that  thou  hadst 
better  pinion  him,  and  bind  him  as  if  crucified  to  the 
pillar  in  the  court  floor,  and  then  smite  him  with  thy 
sword  upon  the  neck,  and  cut  off  his  head,  for  I,  during 
my  born  days,  never  saw  a  criminal  put  to  death, 
and  now  'tis  my  desire  to  see  one  done  to  die." 
u  Sooth  is  thy  speech,  tf  quoth  he :  so  he  took  the  key 
and  fitting  it  into  the  wooden  bolt,  would  have  drawn 
it  back,  but  it  could  not  move  because  a  tooth  had 
been  drawn  therefrom,  and  the  while  he  was  rattling 
at  the  bolt,  his  wife  said  to  him,  *  0  my  lord,  'tis 
my  desire  that  thou  lop  off  his  feet  until  he  shall 
become  marked  by  his  maims 3),  and  after  do  thou 
smite  his  neck. "  "A  sensible  speech, n  cried  the 
husband,  and  during  the  whole  time  her  mate  was 
striving  to  pull  the  bolt,  she  kept  saying  to  him, 
"  Do  this  and  do  that  with  the  fellow,"  and  he  ceased 

')  In  text  "  Ahu  ma'i  "-pure  Fellah  speech. 

a)  In  the  Arab.  *  laklaka-ha  "-an  onomatopoeia. 

s)  In  text  "Ila  an  yasir  Karmu-hu."  The  Karm  originally 
means  cutting  a  slip  of  skin  from  the  camel's  nose  by  way  of 
mark,  in  lieu  of  the  normal  branding. 



not  saying  to  her,  ■  Tis  well."  All  this  and  the 
Tailor  sat  hearkening  to  their  words  and  melting  in 
his  skin,  but  at  last  the  wife  burst  out  laughing 
until  she  fell  upon  her  back,  and  her  husband  asked 
her,  "Whereat  this  merriment  ?"  Answered  she,  "I 
make  mock  of  thee  for  that  thou  art  wanting  in  wit 
and  wisdom."  Quoth  he,  "Wherefore?"  and  quoth 
she,  *  0  my  lord,  had  I  a  lover  and  had  he  been 
with  me  should  I  have  told  aught  of  him  to  thee? 
Nay,  I  said  in  my  mind :— Do  such  with  the  Captain, 
and  let's  see  whether  he  will  believe  or  disbelieve. 
Now  when  I  spake  thou  didst  credit  me,  and  it  became 
apparent  to  me  that  art  wanting  in  wit."  Cried  he 
to  her,  *  Allah  disappoint  thee.  Dost  thou  make  jibe 
and  jape  of  me?  I  also  said  in  my  thoughts:  — How 
can  a  man  be  with  her  and  she  speak  of  him  in  the 
face  of  me?"  So  he  arose  and  took  seat  with  her, 
the  twain  close  together,  at  the  dinner  tray  and  she 
fell  to  morselling  him  and  he  to  morselling  her,  and 
they  laughed  and  ate  until  they  had  their  sufficiency 
aud  were  filled;  then  they  washed  their  hands  and  drank 
coffee.  After  this  they  were  cheered  and  they  toyed 
together  and  played  the  two-backed  beast  until  their 
pleasure  was  fulfilled  and  this  was  about  mid-afternoon— 
the  Yuzbashi  fell  to  toying  with  his  wife,  and  thrusting 
and  foining  at  her  cleft l,  her  solution  of  continuity, 
and  she  wriggled  to  and  fro  to  him,  and  bucked  up 
and  down,  after  which  he  tumbled  her  and  both  were 

')  In  text  "  Yazghas-ha,"  the  verb  being  probably  a  clerical 
error  for  ■  Yazaghzagh,"  from  " Zaghzagha he  opened  a 
skin  bag. 



in  gloria 2).  This  lasted  until  near  mid-afternoon  when 
he  arose  and  went  forth  to  the  Hammara.  But  as 
soon  as  he  left  the  house  she  opened  the  cabinet  and 
brought  out  the  Tailor,  saying,  a  Hast  thou  seen  what 

a)  This  is  the  far-famed  balcony-scene  in  tt  Fanny "  (of 
Ernest  Feydeau  translated  into  English  and  printed  by  Vize- 
telly  and  Co.)  that  phenomenal  specimen  of  morbid  and  un- 
masculine  French  (or  rather  Parisian)  sentiment,  which  contrasts 
so  powerfully  with  the  healthy  and  manly  tone  of  The  Nights. 
Here  also  the  story  conveys  a  moral  lesson  and,  contrary  to 
custom,  the  husband  has  the  best  of  the  affair.  To  prove  that 
my  judgment  is  not  too  severe,  let  me  quote  the  following 
passages  from  a  well-known  and  popular  French  novelist, 
translated  by  an  English  litterateur,  and  published  by  a 
respectable  London  firm. 

In  "A  Ladies'  Man:"  by  Guy  de  Maupassant,  we  read: — . 

Page  62.  u  And  the  conversation,  descending  from  elevated 
theories  concerning  love,  strayed  into  the  flowery  garden  of 
polished  black-guardism.  It  was  the  moment  of  clever  double 
meanings,  veils  raised  by  words,  as  petticoats  are  lifted  by  the 
wind;  tricks  of  language,  cleverly  disguised  audacities;  sentences 
which  reveal  nude  images  in  covered  phrases,  which  cause  the 
vision  of  all  that  may  not  be  said  to  flit  rapidly  before  the 
eyes  of  the  mind,  and  allow  well-bred  people  the  enjoyment 
of  a  kind  of  subtle  and  mysterious  love,  a  species  of  impure 
mental  contact,  due  to  the  simultaneous  evocations  of  secret, 
shameful,  and  longed-for  pleasures. 

Page  166.  Georges  and  Madeleine  amused  themselves  with 
watching  all  these  couples,  the  woman  in  summer  toilette  and 
the  man  darkly  outlined  beside  her.  It  was  a  huge  flood  of 
lovers  flowing  towards  the  Bois,  beneath  the  starry  and  heated 
sky.  No  sound  was  heard  save  the  dull  rumble  of  wheels. 
They  kept  passing  by,  two  by  two  in  each  vehicle,  leaning 
back  on  the  seat,  clasped  one  against  the  other,  lost  in  dreams 
of  desire,  quivering  with  the  anticipation  of  coming  caresses. 
The  warm  shadow  seemed  full  of  kisses.    A  sense  of  spreading 



awaiteth  thee,  0  pander,  0  impure?  Now,  by  Allah, 
an  thou  continue  staring  at  the  windows,  or  durst 
bespeak  me  with  one  single  word,  it  shall  be  the 
death  of  thee.  This  time  I  have  set  thee  free,  but 
a  second  time  I  will  work  to  the  wasting  of  thy 
heart's  blood."  Cried  he,  "  I  will  do  so  no  more,  no, 
never."  Thereupon  said  she  to  her  slave  girl,  "  0 
handmaid,  open  to  him  the  door,"  and  she  did  so, 
and  he  fared  forth  (and  he  foully  bewrayed  as  to  his 
nether  garments)  until  he  had  returned  to  his  shop. 
Now  when  the  Emir  heard  the  tale  of  the  Kazi,  he 

lust  rendered  the  air  heavier  and  more  suffocating.  All  the 
couples  intoxicated  with  the  same  idea,  the  same  ardour,  shed 
a  fever  about  them. 

Page  187.  As  soon  as  she  was  alone  with  George,  she 
clasped  him  in  her  arms,  exclaiming:  "Oh,  my  darling  pretty 
boy,  I  love  you  more  every  day."  The  cab  conveying  them 
rocked  like  a  ship. 

■  It  is  not  so  nice  as  our  own  room,"  said  she. 

He  answered:  "Oh,  no."  But  he  was  thinking  of  Madame 

Page  198.  He  kissed  her  neck,  her  eyes,  her  lips  with 
eagerness,  without  her  being  able  to  avoid  his  furious  caresses 
and  whilst  repulsing  him,  whilst  shrinking  from  his  mouth, 
she,  despite  herself,  returned  his  kisses.  All  at  once  she 
ceased  to  struggle,  and  vanquished,  resigned,  allowed  him  to 
undress  her.  One  by  one  he  neatly  and  rapidly  stripped  off 
the  different  articles  of  clothing  with  the  light  fingers  of  a 
lady's  maid.  She  had  snatched  her  bodice  from  his  hands  to 
hide  her  face  in  it,  and  remained  standing  amidst  the  garments 
fallen  at  her  feet.  He  seized  her  in  his  arms  and  bore  her 
towards  the  couch.  Then  she  murmured  in  his  ear  in  a  broken 
voice,  u  I  swear  to  you,  I  swear  to  you,  that  I  have  never  had 
a  lover." 

And  he  thought  "  That  is  all  the  same  to  me." 



rejoiced  thereat  and  said  to  him,  "  Up  and  gang  thy 
gait ; "  so  the  Judge  went  off  garbed  in  his  gaberdine 
and  bonnet.  Then  said  the  house-master  to  his  wife, 
"This  be  one  of  the  four,  where's  Number  Two?" 
Hereat  she  arose  and  opened  the  closet  in  which  was 
the  Gentleman,  and  led  him  out  by  the  hand  till  he 
stood  before  her  husband,  who  looked  hard  at  him 
and  was  certified  of  him  and  recognised  him  as  the 
Shahbandar,  so  he  said  to  him,  u  0  Khawajah,  when 
didst  thou  make  thee  a  droll?"  ')  but  the  other 
returned  to  him  neither  answer  nor  address  and  only 
bowed  his  brow  groundwards. 


It  is  told  of  a  woman  who  was  a  fornicatress 
and  adulteress,  and  a  companion  of  catastrophes  and 
calamities,  that  she  was  married  to  a  Kaim-makam  2) 
who  had  none  of  the  will  of  mankind  to  womankind 
at  all.  Now  the  wife  was  possessed  of  beauty 
and  loveliness,  and  she  misliked  him  for  that  he  had 
no  desire  to  carnal  copulation,  and  there  was  in  the 
house  a  Syce-man  who  was  dying  for  his  love  of  her. 
But  her  husband  would  never  quit  his  quarters,  and 
albeit  her  longing  was  that  the  horse-keeper  might 
possess  her  person  and  that  she  and  he  might  lie 
together,  this  was  impossible  to  her.  She  abode  per- 
plexed for  some  sleight  wherewith  she  might  serve  her 

*)  In  text  "  Ant '  amilta  maskhara  (for  inaskharah)  matah 
(for  mata),"  idiomatical  Fellah-tongue. 

3)  i.e.  a  deputy  (governor,  etc.);  in  old  days  the  governor 
of  Constantinople;  in  these  times  a  lieutenant-colonel,  etc. 



mate,  and  presently  she  devised  a  device  and  said  to 
him,  "0  my  lord,  verily  my  mother  is  dead  and  'tis 
my  wish  to  hie  me  and  be  present  at  her  burial  and 
receive  visits  of  condolence  for  her ;  and,  if  she  have 
left  aught  by  way  of  heritage,  to  take  it  and  then 
fare  back  to  thee."  "Thou  mayest  go,"  said  he,  and 
said  she,  "I  dread  to  fare  abroad  alone  and  unattended ; 
nor  am  I  able  to  walk,  my  parent's  house  being 
far.  Do  thou  cry  out  to  the  Syce  that  he  fetch  me 
hither  an  ass,  and  accompany  me  to  the  house  of  my 
mother,  wherein  I  shall  lie  some  three  nights  after 
the  fashion  of  folk."  Hereupon  he  called  to  the 
horse-keeper,  and  when  he  came  before  him,  ordered 
the  man  to  bring  an  ass  *)  and  mount  his  mistress 
and  hie  with  her ;  and  the  fellow,  hearing  these  words, 
was  hugely  delighted.  So  he  did  as  he  was  bidden, 
but  instead  of  going  to  the  house,  they  twain,  he  and 
she,  repaired  to  a  garden,  carrying  with  them  a  flask 
of  wine,  and  disappeared  for  the  whole  day,  and  made 
merry  and  took  their  pleasure  2)  until  set  of  sun. 
Then  the  man  brought  up  the  ass,  and  mounting  her 
thereon,  went  to  his  own  home,  where  the  twain  passed 
the  entire  night  sleeping  in  mutual  embrace  on  each 
other's  bosoms,  and  took  their  joyance  and  enjoyment 
until  it  was  morning  tide.  Hereupon  he  arose  and 
did  with  her  as  before,  leading  her  to  the  garden, 
and  the  two,  Syce  and  dame,  ceased  not  to  be  after 
this  fashion  for  three  days,  solacing  themselves  and 

')  Which,  as  has  been  said,  is  the  cab  of  Modern  Egypt, 
like  the  gondola  and  the  caique.  The  heroine  of  the  tale  is 
a  Nilotic  version  of  "Aurora  Floyd." 

2)  In  text  "Rafaka"  and  infra  (p.  11.)  "Zafaka." 



making  merry  and  tasting  of  love's  ease.    On  the  fourth 
day  he  said  to  her,   "Do  thou  return  with  us  to  the 
house  of  the  Kaim-inakam,"  and  said  she,  "No;  not 
till  we  shall  have  spent  together  three  days  more 
enjoying  ourselves,  I  and  thou,  and  making  merry 
till  such  time  as  I  have  had  my  full  will  of  thee  and 
thou  thy  full  will  of  me;  and  leave  we  yon  preposterous 
pimp  to  lie  streched  out,  as  do  the  dogs  %  enfolding 
his  head  between  his  two  legs. "    So  the  twain  ceased 
not  amusing  themselves,  and  taking  their  joyance  and 
enjoyment,  until  they  had  ended  the  six  days,  and  on 
the  seventh  they  wended  their  way  home.    They  found 
the  Kaim-makam  sitting  beside  a  slave  who  was  an 
old  negress;  and  quoth  he,  "You  have  disappeared 
for  a  long  while!"  and  quoth  she,  "Yes,  until  we 
had  ended  with  the  visits  of  condolence,  for  that  my 
mother  was  known  to  many  of  the  folk.    But,  0 
my  lord,  my  parent  (Allah  have  ruth  upon  her!) 
hath  left  and  bequeathed  to  me  an  exceeding  nice 
gift."    "What  may  that  be?"  asked  he,  and  answered 
she,  "I  will  not  tell  thee  aught  thereof  at  this  time, 
nor  indeed  until  we  remain,  I  and  thou,  in  privacy 
of  night,  when  I  will  describe  it  unto  thee." 

*"Tis  well,"  said  he;  after  which  he  continued  to 
address  himself,  u  Would  Heaven  I  knew  what  hath 
been  left  by  the  mother  of  our  Harim ! "  *)  Now  when 

*)  In  text  "Misla  '1-Kalam,"  which  I  venture  to  suggest 
is  another  clerical  blunder  for:  "rnisla  'l-Kilab"  ==  as  the 
dogs  do. 

2)  i.  e.  my  wife.  I  would  observe  that  u  Harim  ■  (women) 
is  the  broken  plur.  of  "Hurmah;"  from  Haram,  the  honour 
of  the  house,  forbidden  to  all  save  her  spouse.    But  it  is  also 



darkness  came  on,  and  he  and  she  had  taken  seats 
together,  he  asked  her,  8  What  may  be  the  legacy 
thy  mother  left?"  and  she  answered,  "0  my  lord,  my 
mother  hath  bequeathed  to  me  her  Coynte,  being  loath 
that  it  be  given  to  other  save  myself,  and  therefore 
I  have  brought  it  along  with  me."    Quoth  he  of  his 
stupidity  (for  he  was  like  unto  a  cosset) 2),  u  Oh  thou, 
solace  me  with  the  sight  of  thy  mother's  Coynte." 
Hereupon  she  arose,  and  doffing  all  she  had  on  her 
of  dress  until  she  was  mother-naked,  said  to  him; 
"0  my  lord,  I  have  stuck  on  my  mother's  Coynte 
hard  by  and  in  continuation  of  mine  own  cleft,  and 
so  the  twain  of  them  have  remained  each  adjoining 
other  between  my  hips."    He  continued,    "Let  me 
see  it;"  so  she  stood  up  before  him  and  pointing  to 
her  parts,  said,  "  This  which  faceth  thee  is  my  coynte 
whereof  thou  art  owner;"  after  which  she  raised  her 
backside,  and  bowing  her  head  groundwards  showed 
the  nether  end  of  her  slit  between  the  two  swelling 
cheeks  of  her  sit-upon,  her  seat  of  honour,  crying, 
u  Look  thou !  this  be  the  coynte  of  my  mother ;  but, 
0  my  lord,  'tis  my  wish  that  we  will  it  unto  some 
good  man  and  pleasant,  who  is  faithful  and  true  and 
not  likely  treason  to  do,  for  that  the  coynte  of  my 
mother  must  abide  by  me,  and  whoso  shall  intermarry 

an  infinitive  (whose  plur.  is  Harima  =  the  women  of  a  family ; 
and  in  places  it  is  still  used  for  the  women's  apartment,  the 
gymeceum.  The  latter  by  way  of  distinction  I  have  mostly 
denoted  by  the  good  old  English  corruption,  "Harem." 

*)  In  text  "  Misla  '1-kharuf)  a  common  phrase  for  an  u  innocent, " 
a  half  idiot;  so  our  poets  sing  of  "silly  (harmless,  Germ.  Selig) 



therewith  I  also  must  bow  down  to  him  whilst  he 
shall  have  his  will  thereof."  Quoth  the  Kaim-makam, 
a  0  sensible  words !  but  we  must  seek  and  find  for 
ourselves  a  man  who  shall  be  agreeable  and  trust- 
worthy ; 9  presently  adding,  u  0  woman,  we  will  not 
give  the  coynte  of  thy  mother  in  marriage  to  some 
stranger,  lest  he  trouble  thee  and  trouble  me  also ; 
so  let  us  bestow  this  boon  upon  our  own  syce." 
Replied  the  wife  of  her  craft  and  cursedness,  u  Haply, 
0  my  lord,  the  horsekeeper  will  befit  us  not;"  yet 
the  while  she  had  set  her  heart  upon  him.  Rejoined 
the  Kaim-makam,  her  husband,  tf  If  so  it  be  that  he 
have  shown  thee  want  of  respect  we  will  surely 
relieve  him  his  lot."  But  after  so  speaking  he  said 
a  second  time,  u  'Tis  better,  that  we  give  the  coynte 
of  thy  mother  to  the  syce;"  and  she  retorted,  "Well 
and  good !  but  do  thou  oblige  him  that  he  keep  strait 
watch  upon  himself."  Hereat  the  man  summoned  his 
servant  before  him,  and  said  to  him,  "  Hear  me,  0 
syce;  verily  the  mother  of  my  wife  to  her  hath 
bequeathed  her  coynte,  and  'tis  our  intent  to  bestow 
it  upon  thee  in  lawful  wedlock ;  yet  beware  lest  thou 
draw  near  that  which  is  our  own  property."  The 
horsekeeper  answered,  *  No,  0  my  lord,  I  never  will." 
Now  after  they  arrived  at  that  agreement  concerning 
the  matter  in  question,  whenever  the  wife  waxed  hot 
with  heat  of  lust,  she  would  send  for  the  syce  and 
take  him  and  repair  with  him,  he  and  she,  to  a  place 
of  privacy  within  the  Harem,  whilst  her  mate  remained 
sitting  thoroughly  satisfied;  and  they  would  enjoy 
themselves  to  the  uttermost,  after  which  the  twain 
would  come  forth  together.    And  the  Kaim-makam 



never  ceased  saying  on  such  occasions,  u  Beware,  0 
Syce,  lest  thou  poach  upon  that  which  is  my  property  ; " 
and  at  such  times  the  wife  would  exclaim,  u  By  Allah ; 
0  my  lord,  he  is  a  true  man  and  a  trusty."  So  they 
continued  for  a  while l)  in  the  enjoyment  of  their 
lust  and  this  was  equally  pleasurable  to  the  hus- 
band and  wife  and  the  lover.  Now  when  the  Emir 
heard  this  tale  from  the  Butcher,  he  began  laughing 
until  he  fell  upon  his  back  and  anon  he  said  to  him, 
u  Wend  thy  ways  about  thine  own  work ; "  so  the 
Flesher  went  forth  from  him  not  knowing  what  he 
should  do  in  his  garb  of  gaberdine  and  bonnet.  Here- 
upon the  woman  arose,  and  going  to  the  fourth  closet, 
threw  it  open,  and  summoned  and  led  the  Trader-man 
by  the  hand,  and  set  him  before  her  husband,  who 
looked  hard  at  him  in  his  droll's  dress,  and  recognized 
him,  and  was  convinced  that  he  was  his  neighbour. 
So  he  said,  u  Oh,  Such-an-one !  Thou  art  our  neighbour, 
and  never  did  we  suspect  that  thou  wouldst  strive  to 
seduce  our  Harim  2) ;  nay  rather  did  we  expect  thee 

')  In  text  this  ends  the  tale. 

2)  In  text  "  Wa  la  huwa  'ashamna  min-ka  talkash'ata 
Harimi-na."  "  Ashama  ",  lit  =  he  greeded  for;  and  Lakasha  "  == 
he  conversed  with.  There  is  no  need  to  change  the  tt  talkas  " 
of  the  text  into  "talkash."  u  Lakasa "  is  one  of  the  words 
called  "zidd,"  i.e.  with  opposite  meanings;  it  can  signify  u  to 
incline  passionately  towards,"  or  "to  loath  with  abhorrence." 
As  the  noun  u  Laks  "  means  u  itch "  the  sentence  might  perhaps 
be  translated:  "that  thou  hadst  an  itching  after  our  Harim." 
What  would  lead  me  to  prefer  the  reading  of  the  M.S.  is  that 
the  verb  is  construed  with  the  preposition  "  ata r  =  upon, 
towards,  for;  while  u  lokash,"  to  converse,  is  followed  by 
-  ma' "  =  with. 



to  keep  watch  and  ward  over  us  and  fend  off  from 
us  all  evil  *).  Now,  by  Allah,  those  whom  we  have 
dismissed  wrought  us  no  foul  wrong,  even  as  thou 
wroughtest  us  in  this  affair;  for  thou  at  all  events 
art  our  neighbour.  Thou  deservest  in  this  matter 
that  I  slay  thee  out  of  hand,  but  Default  cometh  not 
save  from  the  Defaulter;  therefore  I  will  do  thee  no 
harm  at  all,  as  did  I  with  thy  fellows. 


There  was  once  among  the  children  of  Israel,  a 
man  of  the  worthiest,  who  was  strenuous  in  the 
service  of  his  Lord,  and  abstained  from  things  worldly, 
and  drove  them  away  from  his  heart.  He  had  a  wife 
who  was  a  helpmate  meet  for  him,  and  who  was  at 
all  times  obedient  to  him. 

They  earned  their  living  by  making  trays  2)  and 
fans,  whereat  they  wrought  all  through  the  light 
hours;  and,  at  nightfall  the  man  went  out  into  the 
streets  and  highways  seeking  a  buyer  for  what  they 
made.    They  were  wont  to  fast  continually  by  day  3), 

')  Such  was  the  bounden  duty  of  a  good  neighbour. 

2j  Arab.  "Abtak";  these  trays  are  made  of  rushes,  and  the 
fans  of  palm-leaves  or  tail-feathers. 

3)  Except  on  the  two  great  festivals  when  fasting  is  for- 
bidden. The  only  religion  which  has  shown  common  sense  in 
this  matter  is  that  of  Guebres  or  Parsis :  they  consider  fast- 
ing neither  meritorious  nor  lawful;  and  they  honour  Hormuzd 
by  good  living  "because  it  keeps  the  soul  stronger."  Yet 
even  they  have  their  food  superstition  e.g.  in  Gate  IV°.  xxiv; 
"Beware  of  sin,  specially  on  the  day  thou  eatest  flesh,  for  flesh 
is  the  diet  of  Ahriman."  And  in  India  the  Guebres  have  copied 
the  Hindus  in  not  slaughtering  horned  cattle  for  the  table. 



and  one  morning  they  arose  fasting,  and  worked  at 
their  craft  till  the  light  failed  them,  when  the  man 
went  forth,  according  to  custom,  to  find  purchasers 
for  his  wares,  and  fared  on  until  he  came  to  the 
house  of  a  certain  man  of  wealth,  one  of  the  sons 
of  this  world,  high  in  rank  and  dignity.  Now  the 
traymaker  was  fair  of  face  and  comely  of  form,  and 
the  wife  of  the  master  of  the  house  saw  him  and 
fell  in  love  with  him,  and  her  heart  inclined  to  him 
with  exceeding  inclination;  so,  her  husband  being 
absent,  she  called  her  handmaid  and  said  to  her, 
"Contrive  to  bring  yonder  man  to  us".  Accordingly 
the  maid  went  out  to  him,  and  called  him  and  stopped 
him  as  though  she  would  buy  what  he  held  in  hand, 
and  asked  him:  "Come  in;  my  lady  hath  a  mind  to 
buy  some  of  thy  wares,  after  she  has  tried  and  looked 
at  them."  The  man  thought  she  spoke  truly,  and 
seeing  no  harm  in  this,  entered  and  sat  down  as  she 
bade  him;  and  she  shut  the  door  upon  him. 

Whereupon  her  mistress  came  out  of  her  room,  and 
taking  him  by  the  gaberdine  *),  drew  him  within,  and 
said,  *  How  long  shall  I  seek  union  of  thee?  Verily 
my  patience  is  at  end  on  thy  account.  See  now 
the  place  is  perfumed  and  provisions  prepared,  and 
the  Householder  is  absent  this  night,  and  I  give  to 
thee  my  person  without  reserve.  I,  whose  favours 
kings  and  captains  and  men  of  fortune  have  sought 
this  long  while,  but  I  have  regarded  none  of  them." 
And  she  went  on  talking  thus  to  him,  whilst  he 

')  Arab.  "Jalldbiyah".  a  large-sleeved  Robe  of  coarse  stuff 
worn  by  the  poor. 



raised  not  his  eyes  from  the  ground,  for  shame  before 
Allah  Almighty,  and  fear  of  the  pains  and  penalties 
of  His  punishment;  even  as  saith  the  poet: 

Twixt  me  and  riding  many  a  noble  dame, 

Was  nought  but  shame  which  kept  me  chaste  and  pure. 

My  shame  was  cure  to  her;  but  haply  were, 

Shame  to  depart,  she  ne'er  had  known  a  cure. 

The  man  strove  to  free  himself  from  her,  but  could 
not;  so  he  said  to  her,  " 1  want  one  thing  of  thee." 
She  asked,  "What  is  that?"  and  he  answered,  "I 
wish  for  pure  water,  and  that  I  may  carry  it  to  the 
highest  place  of  thy  house,  and  do  somewhat  there- 
with, and  cleanse  myself  of  an  impurity  which  I  may 
not  disclose  to  thee".  Quoth  she,  "The  house  is 
large,  and  hath  closets  and  corners  and  privies  at 
command. " 

But  he  replied;  "I  want  nothing  but  to  be  at  a 
height. "  So  she  said  to  her  slave  girl,  u  Carry  him 
up  to  the  belvedere  on  the  house  terrace;"  accord- 
ingly the  maid  took  him  up  to  the  very  top,  and, 
giving  him  a  vessel  of  water,  went  down  and  left 
him.  Then  he  made  the  ablution  and  prayed  a  two- 
bow  prayer;  after  which  he  looked  at  the  ground, 
thinking  to  throw  himself  down,  but  seeing  it  afar 
off,  feared  to  be  dashed  to  pieces  by  the  fall  1). 
Then  he  bethought  him  of  his  disobedience  to  Allah, 
and  the  consequences  of  his  sin ;  so  it  became  a  light 
matter  to  him  to  offer  his  life  up,  and  shed  his 

1)  His  fear  was  that  his  body  might  be  mutilated  by  the 



blood ;  and  he  said,  "  0  my  God  and  my  Lord,  Thou 
seest  that  which  is  fallen  to  me;  neither  is  my  case 
hidden  from  Thee.  Thou  indeed  over  all  things  art 
Omnipotent,  and  the  tongue  of  my  case  reciteth  and 
saith : 

I  show  my  heart  and  thoughts  to  Thee,  and  Thou 
Alone  my  secret's  secrecy  canst  know. 
If  I  address  Thee,  fain  I  cry  aloud; 
Or  if  I'm  mute,  my  signs  for  speech  I  show. 

0  Thou  to  whom  no  second  be  conjoined! 
A  wretched  lover  seeks  Thee  in  his  woe. 

1  have  a  hope  my  thoughts  as  true  confirm; 
And  heart  that  fainteth  as  right  well  canst  trow. 

To  lavish  life  is  hardest  thing  that  be, 
Yet  easy  as  Thou  bid  me  life  forego ; 
But,  as  it  be  Thy  will  to  save  me  from  stour, 
Thou,  0  my  Hope,  to  work  this  work  hast  power! 

Then  the  man  cast  himself  down  from  the  belvedere. 
But  Allah  sent  an  angel,  who  bore  him  upon  his  wings, 
and  brought  him  down  to  the  ground,  whole  and 
without  hurt  or  harm.  Now  when  he  found  himself 
safe  on  the  ground,  he  thanked  and  praised  Allah 
(to  whom  belong  Majesty  and  Might) !  for  his  merciful 
protection  of  his  person  and  his  chastity;  and  he 
went  straight  to  his  wife  who  had  long  expected  him, 
and  he  came  empty-handed.  Then  seeing  him,  she  asked 
him  why  he  had  tarried,  and  what  was  come  of  that 
he  had  taken  with  him,  and  why  he  returned  empty- 
handed;  whereupon  he  told  her  of  the  temptation 
which  had  befallen  him,  and  she  said,  "  Alhamdolillah ! 
praised  be  God  for  delivering  thee  from  seduction,  and 
intervening  between  thee  and  such  calamity ! "  Then 



she  added,  u  0  man,  the  neighbours  use  to  see  us 
light  our  oven  every  night ;  and  if  they  see  us  fireless 
this  night,  they  will  know  that  we  are  destitute. 
Now  it  behoveth,  in  gratitude  to  Allah,  that  we  hide 
our  destitution,  and  conjoin  the  fast  of  this  evening 
to  that  of  the  past,  and  continue  it  for  the  sake  of 
Allah  Almighty. "  So  she  rose,  and,  filling  the  oven 
with  wood,  lighted  it,  to  baffle  the  curiosity  of  her 
women-neighbours,  reciting  these  couplets: 

Now  I  indeed  will  hide  desire  and  all  repine; 
And  light  up  this  fire  that  neighbours  see  no  sign; 
Accept  I  what  befals  by  order  of  my  Lord; 
Haply  He  too  accepts  this  humble  act  of  mine. 

After  the  good  wife  had  lit  the  fire  to  baffle  the 
curiosity  of  her  women-neighbours,  she  and  her  husband 
made  the  Wuzu-ablution  and  stood  up  to  pray,  when, 
behold,  one  of  the  neighbour's  wives  came  and  asked 
leave  to  take  a  firebrand  from  the  oven.  "Do  what 
thou  wilt  with  the  oven,"  answered  they;  but  when 
she  came  to  the  fire,  she  cried  out,  saying,  B  Ho,  such 
an  one  (to  the  traymaker's  wife)  take  up  thy  bread 
ere  it  burn !"  Quoth  the  wife  to  her  husband,  u  Hearest 
thou  what  she  saith?"  Quoth  he,  "Go  and  look." 
So  she  went  up  to  the  oven,  and  behold,  it  was  full 
of  fine  bread  and  white.  She  took  up  the  scones  and 
carried  them  to  her  husband,  thanking  Allah  (to  whom 
belong  Majesty  and  Might)  for  his  abounding  good 
and  great  bounty;  and  they  ate  of  the  bread  and 
water  and  praised  the  Almighty.  Then  said  the 
woman  to  her  husband,  "  Come  let  us  pray  to  Allah 
the  most  Highest,  so  haply  he  may  vouchsafe  us 



what  shall  enable  us  to  dispense  with  the  weariness 
of  working  for  daily  bread,  and  devote  ourselves  wholly 
to  worshipping  and  obeying  Him."  The  man  rose 
in  assent  and  prayed,  whilst  his  wife  said,  "Amen," 
to  his  prayer,  when  the  roof  clove  in  sunder  and 
down  fell  a  ruby,  which  lit  the  house  with  light. 

Hereat  they  redoubled  in  praise  and  thanksgiving 
to  Allah,  praying  what  the  Almighty  willed  *),  and 
rejoiced  at  the  ruby  with  great  joy.  And  the  night 
being  far  spent,  they  lay  down  to  sleep,  and  the 
woman  dreamed  that  she  entered  Paradise,  and  saw 
therein  many  chairs  ranged  and  stools  set  in  rows. 
She  asked  what  the  seats  were,  and  it  was  answered 
her,  "  These  are  the  chairs  of  the  prophets  ;  and  those 
are  the  stools  of  the  righteous  and  pious." 

Quoth  she,  "  Which  is  the  stool  of  my  husband, 
such  an  one  ?  *  and  it  was  said  to  her,  "  It  is  this. " 
So  she  looked,  and  seeing  a  hole  in  its  side,  asked  "  What 
may  be  this  hole?"  and  the  reply  came,  "It  is  the 
place  of  the  ruby  that  dropped  upon  you  from  your 
house-roof."  Thereupon  she  awoke,  weeping  and 
bemoaning  the  defect  in  her  husband's  stool  among 
the  seats  of  the  Righteous;  so  she  told  him  the 
dream,  and  said  to  him,  "Pray  Allah,  0  man,  that 
this  Ruby  return  to  its  place ;  for  endurance  of  hunger 
and  poverty  during  our  few  days  here  were  easier 
than  a  hole  in  thy  chair  among  the  just  in  Paradise  8  2). 

*)  This  phrase  means  "Offering  up  many  and  many  a  prayer". 

°)  A  Saying  of  Mohammed  is  recorded  "Alfakru  fakhri 
(poverty  is  my  pride!)  intelligible  in  a  man  who  never  wanted 
for  any  thing. 

Here  he  is  diametrically  opposed  to  Ali  who  honestly  abused 




Accordingly,  lie  prayed  to  his  Lord,  and  lo!  the 
ruby  flew  up  to  the  roof  and  away  whilst  they  looked 
at  it.  And  they  ceased  not  from  their  poverty  and 
their  piety  till  they  went  to  the  presence  of  Allah, 
to  whom  be  Honour  and  Glory! 

poverty ;  and  the  Prophet  seems  to  have  borrowed  from  Chris- 
tendom, whose  "Lazarus  and  Dives"  shows  a  man  sent  to  Hell 
because  he  enjoyed  a  very  modified  Heaven  in  this  life,  and 
which  suggested  that  one  of  man's  greatest  miseries  is  an 
ecclesiastical  virtue— "Holy  Poverty"— represented  in  the  Church 
as  a  bride  young  and  lovely.  If  a  "rich  man  can  hardly  enter 
the  kingdom",  what  must  it  be  with  a  poor  man  whose  con- 
ditions are  far  more  unfavourable?  Going  to  the  extreme,  we 
may  say  that  Poverty  is  the  root  of  all  evil,  and  the  more  so 
as  it  curtails  man's  power  of  benefiting  others.  Practically 
I  can  observe  that  those  who  preach  and  praise  it  the  most, 
practise  it  the  least  willingly ;  the  ecclesastic  has  always  some 
special  reasons,  a  church  or  a  school  is  wanted;  but  not  the 
less  he  wishes  for  more  money.  In  Syria,  this  Holy  Poverty 
leads  to  strange  abuses.  At  Bayrut,  I  recognised  in  most 
impudent  beggars  well-to-do  peasants  from  the  Kasrawan 
district,  and  presently  found  out  that  whilst  their  fields  were 
under  snow  they  came  down  to  the  coast,  enjoyed  a  genial 
climate,  and  lived  on  alms.  When  I  asked  them  if  they  were 
not  ashamed  to  beg,  they  asked  me  if  I  was  ashamed  of 
following  in  the  footsteps  of  the  Saviour  and  Apostles.  How 
much  wiser  was  Zoroaster  who  found  in  the  Supreme  Paradise 
(Minuwan-Minu)  "many  persons,  rich  in  gold  and  silver  who 
had  worshipped  the  Lord  and  had  been  grateful  to  him." 

Dabistan,  I  265). 




It  is  related— and  Allah  is  All-knowing,  All-wise  l) — 
that  a  mother  was  about  to  marry  her  daughter,  a 
girl  famous  amongst  all  the  tribes  of  the  Arabs  for 
her  surpassing  beauty — her  face  was  oval-shaped! 
her  form  upright  and  perfect;  her  buttocks  swung 
from  side  to  side,  as  she  walked,  like  the  balancing 
of  a  poplar-tree  trembling  in  the  evening-breeze;  her 
eyes  were  coal-black,  and  the  light  of  a  Virgin's  desire 
shone  from  beneath  her  half-closed  lids ;  firm  as  a  rock 
on  a  billowy  sea-shore  her  breasts  stood  out  bold 
and  prominent  above  her  navel — may  Allah  have 
mercy  on  her,  the  fairest  of  his  creatures,  fashioned 
in  the  likeness  of  the  peerless  Houris,  reserved  for 
true  Believers2) — and  underneath  it,  down  below, 
nestling  between  two  ivory-columned  thighs,  hid 
Something  wonderful  and  of  astonishing  stoutness, 
puffed-up  proudly,  looking  out  from  behind  her  flowing 
skirts  like  the  head  of  a  patient  calf  awaiting  pas- 
turage— And  the  mother  spake  to  her  daughter  coun- 
selling 3)  her  this  counsel— quoth  she  to  her :  —  *  0 

')  A  formula  employed  when  the  Story-teller  is  not  quite 
sure  of  his  facts,  as  though  he  should  say,  "and  God  alone 
knows  whether  it  be  true  or  not." 

*)  See  note  as  to  the  Kuranic  doctrine  of  the  Houris,  page  72. 
It  must  in  fairness  be  stated  that  many  Moslems  maintain 
that  these  references  to  sensual  joys  should  be  read  in  a 
spiritual  light,  as,  for  instance,  Christian  divines  interpret  the 
lusty  realism  of  "Solomon's  Song" 

8)  This  is  a  point  to  be  noted.  In  Europe,  mothers  are,  as 
a  rule,  very  chary  about  giving  their  marriageable  daughters 
advice  as  to  the  functions  of  the  marriage  state,  and  what 



daughter  mine!  ward  off  from  thyself  all  affliction  of 
misfortune  and  hearken  to  my  saying,  and  in  thus 
wise  act  with  the  men  who  shall  lie  with  thee  and 
love  thee.  For  I  counsel  thee,  0  my  dear  Daughter ! 
a  counsel;  in  thy  heart  therefore  treasure  it  up,  and 
to  remember  it  well  be  careful,  and,  on  every  night 
that  thou  liest  with  man,  of  its  diligent  practice  be 
wareful.  Surpassing  shall  it  make  thee  above  all 
other  women  of  similar  rank  and  station,  and  spread 
abroad  'mong  men,  like  a  sweet  perfume,  the  glory 
of  thy  reputation."  Thereupon,  the  girl  exclaimed 
to  her  mother,  her  curiosity  roused  to  the  highest 
pitch: — "By  God!  out  and  tell  me  what  this  counsel 
is  that  thou  speakest  of."  Said  she  then  to  her: — 
8  0  daughter  mine,  listen  to  what  I  say.  When  thy 
husband  shall  draw  near  to  thee,  and  be  stretched  out 
along  by  thy  side,  then  move  with  gracefulness, 
changing  and  turning  about  with  decency  and  be- 
comingness,  and  to  him  manifest  only  innocent  un- 
guardedness,  and  fatigue-weariness,  and  sweet  love- 
sighing  of  abandoned  languidness.  So  will  his  heart 
be  inclined  towards  thee  and  his  love  flame  forth. 
When  thou  seest  this,  increase  thy  playfulness  with 
him  before  his  lance  doth  enter  thee  or  give  over  its 
upswelling,  until  strong-swollen,  stiff  and  warm  'tween 

they  may  have  to  confront  in  fulfilling  their  mission  of  ma- 
ternity ;  such  squeamishness  too  often  gives  rise  to  a  rude 
disillusioning,  the  reverse,  to  many  natures,  of  pleasant,  and 
is  the  frequent  fore-runner  of  disgust,  life-lpng  disappointment, 
and  divorce.  Eastern  matrons  envisage  the  subject  from  a 
standpoint  at  once  practical  and  natural.  From  whom  should 
such  instruction  come  if  not  from  the  mother  ? 



him  and  thee  breaks  forth  in  might  the  fierceness  of 
the  storm."  ])    Then  she  recited,  saying: 

0  Daughter  mine !  thy  Wooers  long  to  leave  thee  never  durst 
So  that  thou  manifest  them  nor  repulsion  and  disgust, 
And  when  thy  lover  comes  to  thee  fired  mad  with  passion's 


Soften  him  thy  heart  for  fear  he  may  depart  or  tire  to  thrust ; 
Discover  him  thy  bosom  and  twin  high-swelling  breasts, 
Until  thy  Bower  of  bliss  be  seen,  and  thy  buttocks  are  undrest  *), 
Then  sigh  thy  full  and  give  forth  cries  of  love-joyed  tenderness 
So  shall  men  seek  no  other  fire  than  that  of  thy  recess; 
And  when  they  hear  the  happy  cries  of  thy  love-gentleness 
Upon  Allah  will  they  call  that  she  who  bore  thee  may  be 


Abu-Bilal  has  related  to  us  of  the  Partner  of  the 
son  of  the  Happy-one,  who  had  it  from  Long  Cross- 
grained  heir  of  the  Flamer,  who  received  it  from 
Good-for-Nothing  the  offspring  of  Horny-Head  son 
of  Mournful  Face  3)  that  he  laid  it  down  in  his  work 
on  Definitions  and  Technical  terms,  'that  the  real 
lover  never  can  be  satisfied  by  mere  Kissing  and 
Cuddling  unless  it  leadeth  to  Clipping  and  Climbing 
and  Coynting.'  On  the  basis  of  this  rule  therefore, 
ceased  not  the  mother  to  counsel  her  daughter  saying: 
"  When  thy  Lord  shall  have  come  between  thy  legs 

J)  Arab,  hatta  ydhsul  beinak  wa  beinahi  al-heiyaj  =  until  the 
storm  rage  between  thee  and  between  him. 

2)  Arab,  hatta  yubeiyin  al-kuss  w-al-owraki  i.  e.  until  slit  (the 
rudest  word)  and  backsides  are  manifest  mother-nude. 

3)  These  names  are  given  in  a  spirit  of  pleasantry  to  prepare 
the  mind  for  what  follows.  In  Arabic  they  run  into  rhymed 




then  prevent  him  not  from  passing  through  the  rosy 
portals  of  thy  vulva,  and  redouble  for  his  delight  thy 
amorous  groaning  and  happy  crying  and  soft  caressing. 
For  know,  my  Dear !  that  man's  dormant  prizzle  puts 
on  tougher  gristle,  and  starts  up  excitedly  at  woman's 
half-refusal.  So  show  him  thy  teeth  and  make  pretence 
to  bite  him,  then  tighten  thy  close-hold  upon  him, 
and  wind  arms  and  legs  more  securely  about  him, 
thus  wilt  thou  find  that  his  yard  will  rise  stronger 
and  stronger  against  thee;  and  'tis  here  thou  must 
exclaim,  "Oh  dear!  Oh  dear!  what  is  this!",  doing 
with  him  in  the  same  wise  that  he  shall  do  with  thee, 
and  failing  not  to  let  him  see  thy  gentle  love-panting 
and  delicious  heaving  and  lost  condition,  whilst  with 
regular  rub  and  repetition  thou  workest  underneath 
him  the  come-and-go  swift  motion  of  soft-limbed 
oscillation.  Thou  must  not  omit  either  to  lift  up 
towards  him  thy  middle  portion,  and  direct  his  hand 
upon  thy  slit,  and  when  thou  feelest  approach  the 
time  of  enjoyment l)  and  thou  perceivest  that  he  is 
played  out,  then  seize  hold  of  him  afresh  with  both 
thy  hands,  and  press  him  close  against  thee,  and, 
giving  him  a  fiery  kiss,  lay  hold  upon  his  weapon 
and  stroke  and  slip  it  up  and  down,  then  wipe  it, 
and  stir  up  anew  mutual  passion-desire,  lest  his  yard 
fall  asleep  or  diminish  its  fire,  and  thus  shall  pleasure's 
storm  wage  high  and  yet  higher  as  the  Sayer  hath  said : 

The  veins  of  Lord  Prickle  outswell  for  up-standing, 

His  proud  head  erected,  like  game-cock  for  cock-fighting; 

')  Arab,  bi-inzalihi  literally  =  on  his  descent  (of  the  sperm) 
i.  e.  the  ecstatic  moment  or  "spending." 



When  out  he  comes  'tis  ever  with  agility  and  grace, 
But  once  across  the  threshold,  like  a  madman  storms  the 

[place ; 

Leading  at  first  the  attack  with  prudence,  but  growing 

In  madness  fast  the  longer  lasts  the  chase, 

And  with  giant-head  uplifted,  batters  hard  at  love's  recess  '). 

In  these  admonitions  concerning  Prizzles,  the  prizzle 
had  in  mind  and  intended  by  the  Author  is  the  prizzle 
of  Egypt  the  Upper;  and  of  the  Coyntes  described,  the 
coynte  in  question  is  the  coynte  possessed  by  the 
Beauties  of  Rosetta  2). 


Said  the  Physician,  "If  the  Mouth  be  large  of  the 
woman  then  must  her  slit  be  standing  wide-open ; 
but,  if  only  of  narrow  dimensions,  of  her  notch's 
tightness  'tis  a  sure  indication  3). 

If  the  Mouth  however  be  of  almond-shape  and 
swollen,  the  privy  parts  will  surely  bear  the  same 
proud  puffed- up  oval  conformation  3). 

!)  Arab,  yafan  ras  hashdshati,  literally  attacks  the  head  of 
the  intestines,  or,  as  it  may  also  be  put,  the  spark  or  throb 
of  life,  i.  e.  the  womb. 

9)  Arab.  Basheed;  a  City  of  about  16,003  inhabitants  not 
far  from  Alexandria.  It  was  here  the  famous  Stone  was 
discovered  which  permitted  European  scholars  to  open  the 
mouth  of  the  Egyptian  Sphinx,  closed  for  a  hundred  centuries. 
Taken  by  the  English  and  placed  in  the  Brit.  Museum 

8)  The  Size  and  Conformation  of  the  facial  features  as  offering 
points  of  analogy  with  the  genital  organs  merits  attention. 
So  few  things  have  been  written  on  this  delightful  and  most 
curious  subject  that  we  feel  bound  to  call  attention  to  Belot's 



If  the  woman's  two  Lips  be  full-fleshed,  and  form 
of  her  sweet  mouth  the  principal  proportion,  then 
will  the  twin  shutters  of  love's  chamber-hall  be  stout 
and  well  filled-out  and  of  most  voluptuous  formation. 

If  too  the  colour  of  her  Tongue  by  nature  be 
strong  crimson,  then  will  her  reception-room  be  dry 
and  bereft  of  that  dampness  desirable  in  coition. 

If  the  Nose  be  curved  and  of  hunch-backed  condition; 
this  is  a  sign  that  a  woman's  desire  for  amorous 
rollicking  with  her  lord  is  mixed  with  moderation. 

If  the  Mouth  be  long,  it  is  an  indication  of  the 
development  of  the  coynte,  and  the  smallness  of  growth 
thereon  of  hair. 

As  to  the  Hands  and  Feet  these  are  witnesses  that 
do  not  lie ;  let  them  be  full-formed  and  covered  with 
much  flesh,  we  know  from  such  abundance  that  the 
woman's  private  parts  must  be  of  biggish  dimensions  ; 
nay,  exceeding  in  greatness. 

If  too,  the  woman's  Visage  be  bold  and  severe- 
looking,  besides  abounding  in  flesh,  rest  assured  that 
in  clipping  and  coynting  this  one  will  show  a  want 
of  patience,  and  be  ravenous  for  the  conflict. 

La  Bouche  de  Madame  X,  a  provoking  bit  of  realism.  There  is 
no  doubt  that  Sexual  emotion  plays  a  large  part  in  moulding 
the  face,  witness  the  massive  lips  of  a  Mirabeau  and  the  thin, 
pinched  u  mousetrap "  of  Robespierre.  The  Latin  student 
should  consult  old  Sinibaldus'  Geneanthropoeia,  (Roma,  1642), 
where  he  will  find  a  fascinating  chap,  (page  198  Lib.  II,  Tract  II) 
on  Praefervidae,  salacisque  naturae  Physiog.  monici  caracteres ; 
a  model  of  clear  exposition  and  acumen.  Doctor  Schurigius 
is  likewise  very  outspoken  and  quaint,  and  despite  the  lapse 
of  time,  well  worthy  of  heed,  in  these  days  of  bombastic 



As  to  the  Eyes,  let  them  be  piercing,  penetrating, 
with  the  Gums  and  the  two  Lips  always  crimson, 
verily  this  doth  prove  that  their  proprietress  lusteth 
strongly  after  man's  mount,  and  even  searcheth  out 
opportunities  of  coynting. 

When  the  Colour  of  the  Face  is  red  and  the  Eyes 
blue,  it  is  a  sign  that  the  woman  is  the  mistress  of 
active-limbed  solidity  in  sexual  strife,  capable  of  with- 
standing the  shocks  of  rude  chargers. " 

The  High-uplifted,  the  Exalted;  it  is 
He  only  who  is  Most-knowing 
As  to  the  Right  and  True; 
From  whom  all  things  Proceed — 
To  whom  all  Return — 
May  His  blessing  rest  upon  our  Lord  Mohammad 
And  upon  his  Family  and  Companion-train. 


1bere  eno  tbe  Stories  of  ^position 
fit  tbe  Science  of  Coition 
witb  Completeness 
ano  lperfecfion 








"All  these  things  here  collected  are  not  mine, 
But  divers  grapes  make  but  one  kind  of  wine ; 
So  I  from  many  learned  authors  took 
The  vaiious  matters  written  in  this  book; 
What's  not  mine  own  shall  not  by  me  be  fathered, 
The  most  part  I  in  many  years  have  gathered." 

Pisanus  Fraxi. 




est  it  should  seem  invraisemblable  that  ladies 
would  permit,  or  have  the  idea  of  per- 
mitting, men  to  have  connection  with  them 
through  holes  made  in  walls,  and  other  similar  con- 
trivances, we  subjoin  the  following  story  in  further 
corroboration  of  the  note  on  page  4.  We  take  it 
from  the  8  Scented  Garden"  of  the  Shaykh  Nafzawi. 


It  is  related  that  a  man  had  a  wife  who  was  endowed 
with  all  beauties  and  perfections;  she  was  like  the 
full  moon.  He  was  very  jealous,  for  he  knew  all  the 
deceits  and  ways  of  women.  He  therefore  never  left 
the  house  without  carefully  locking  the  street  door 
and  the  door  of  the  terrace. 

One  day  his  wife  asked  him,  "  Why  do  you  do 
this?"  "Because  I  know  your  ruses  and  fashions," 
said  he.  "It  is  not  by  acting  in  this  way  that  you 
will  be  safe,"  she  said;  "for  certainly,  if  a  woman 



has  set  her  heart  upon  a  thing,  all  precautions  are 
useless. "  "  Well,  well ! "  replied  he ;  "it  is  always  wise 
to  keep  the  doors  locked."  She  said:  "Not  at  all; 
the  fastenings  of  the  door  are  of  no  avail,  if  a  woman 
once  thinks  of  doing  what  you  mean." 

"Well,  then,"  said  he,  "if  you  can  do  it  you  may !  • 
As  soon  as  her  husband  had  gone  out,  the  woman 
mounted  to  the  top  of  the  house,  and,  through  a 
small  hole,  which  she  made  in  the  wall,  she  looked 
to  see  what  was  going  on  outside.  At  that  moment 
a  young  man  was  passing  by,  who,  looking  up,  saw 
her,  and  desired  to  possess  her.  He  said  to  her: 
"How  can  I  come  to  you?"  She  told  him  that  it 
could  not  be  done,  and  that  the  doors  were  locked. 
"  How  could  we  get  together?"  he  asked.  She  answered 
him :  "  I  shall  make  a  hole  in  the  house  door.  Be 
on  the  watch  for  my  husband  when  he  returns  to 
night,  and  after  he  shall  have  passed  in,  put  your 
member  through  the  hole,  and  it  shall  then  meet  my 
vulva,  and  you  can  thereupon  do  my  business ;  in  any 
other  way  it  is  impossible." 

The  young  man  watched  until  he  had  seen  the 
husband  return  from  evening  prayer;  and,  after  he 
had  entered  the  house  and  locked  the  door,  he  went 
to  find  the  hole  made  in  it,  through  which,  when 
found,  he  quickly  passed  his  expectant  member.  The 
wife  also  was  on  the  look  out.  Her  husband  had 
barely  got  into  the  house,  and  was  still  in  the  court- 
yard, when  she  went  to  the  door,  and,  appearing  to 
satisfy  herself  that  the  door  was  fast,  she  rapidly 
placed,  her  throbbing  vulva  to  the  member,  which 
was  dancing  attendance  through  the  hole,  and  seizing 



it  in  her  hand,  introduced  it  with  a  thrust  into  her 

This  done,  she  extinguished  the  lamp,  and,  calling 
to  her  husband,  asked  him  to  bring  a  light.  Quoth 
he:  "Why?"  "Because,"  said  she,  "I  have  dropped 
a  trinket  and  cannot  find  it."  He  then  came  with 
a  lamp.  The  member  of  the  young  man  was  still  in 
her  vulva  and  at  that  moment  ejaculating.  "Where 
did  you  drop  your  trinket?"  asked  the  husband.  "It 
is  here!"  she  exclaimed,  drawing  back  quickly,  and 
leaving  the  surprised  verge  of  her  lover  there,  naked 
and  covered  with  sperm. 

At  this  sight  the  husband  fell  to  the  ground  with 
rage.  When  he  was  up  again,  the  wife  said  to  him ; 
"Well!  and  those  precautions?"  "God  grant  me  repen- 
tance!" he  replied. 

After  this,  appreciate  the  Deceits  of  Women,  and 
what  they  are  capable  of. 

Women  have  such  a  number  of  ruses  at  their 
disposal  that  they  cannot  be  counted.  They  would 
succeed  in  making  an  elephant  mount  upon  the  back 
of  an  ant,  and  do  work  there.  How  detestable  in 
their  doings  God  has  made  them! 

*)  For  curious  information  as  to  the  size  and  shape  of  the 
membrum  virile  we  refer  the  reader  to  The  Old  Man  Young 
Again  (Vol.  I,  pages  102  to  114  inclusive,  and  157  to  176,  the 
latter  treating  of  the  *  Lengthening  and  Thickening  of  the 
Yard  ") ;  and  to  The  Ethnology  of  the  Sixth  Sense;  and  Untrodden 
Fields  of  Anthropology.  In  these  three  works  the  subject  inter 
alia  is  practically  exhausted,  the  enormous  research  and  indus- 
try of  the  authors  having  laid  all  books,  countries,  and  languages 
under  contribution. 




After  wasting  his  youth-time  in  debauchery,  a  cer- 
tain merchant  took  a  wife,  and  soon  his  jealousy 
became  proverbial.  The  remembrance  of  his  own 
former  intrigues  did  not  tend  to  reassure  him  as  to 
the  fate  of  husbands,  and  this  reflection  was  constantly 
brought  to  his  mind  by  the  perusal  of  a  memoran- 
dum-book, in  which  he  had  jotted  down  as  they 
occurred,  all  the  tricks  which  women  whom  he  had 
seduced  had,  he  knew,  practised  on  their  fathers, 
brothers,  and  husbands.  Whenever  his  wife  asked 
permission  to  go  out  for  any  purpose,  he  would  answer 
that  he  must  first  consult  his  memoranda.  Then  he 
would  search  through  the  book,  and  invariably  arrived 
at  the  conclusion  that  he  had  better  accompany  her 
to  see  if  she  told  the  truth.  So  in  the  end  he  followed 
her  everywhere,  and  never  lost  sight  of  her  when  she 
was  out  of  doors. 

Such  suspicions  were  not  at  all  to  his  wife's  taste, 
besides  which  she  once  had  a  chance  of  reading  the 
book  on  the  quiet,  and  learned  there  what  excesses 
her  old  husband  had  committed  in  his  youth.  As 
may  be  imagined,  she  devoured  with  avidity  these 
pages  full  of  love  adventures,  and  the  perusal  raised 
in  her  mind  ideas  which  were  not  likely  to  calm 
down  her  newly-born  desire  for  pleasure. 

After  having  studied  the  matter  in  her  own  mind, 
she  resolved  to  find  out  a  plan  by  which  she  might, 

!)  We  have  translated  this  analogous  and  charming  story 
from  a  Turkish  M.S.  in  our  possession. 



at  least  once,  enjoy  the  caresses  of  a  young  gallant 
who  had  wanted  to  marry  her,  but  who  had  been 
regarded  by  her  parents  as  an  unsuitable  match.  She 
therefore  carefully  laid  her  plans,  with  the  assistance 
of  a  servant  who  was  devoted  to  her. 

One  day  then, — the  young  man  having  been  duly 
apprised  of  her  plan.— she  went  to  the  bath,  followed 
by  her  husband,  who  carried  the  towels  and  linen 
required  for  her  ablutions.  Suddenly,  and  precisely 
in  the  street  where  her  lover  lived,  and  close  to  his 
house,  her  foot  tripped,  as  though  by  accident,  against 
a  stone,  and  she  fell  at  full  length  in  the  mud.  She 
got  up  with  her  clothes  all  soiled,  and  noticed  that 
the  door  of  her  lover's  house  was  open,  and  that 
there  was  no  one  to  be  seen  in  the  vestibule. 

"Let  me  go  in  here  for  a  minute,"  she  said  to  her 
husband,  and  wipe  myself  clean." 

"Very  good,"  he  replied,  "take  these  towels  and 
get  off  the  worst  of  the  mud;  but  when  you  push 
to  the  door  I  will  hold  your  cloak." 

This  was  done:  the  lady  entered,  pushed  to  the 
door,  but  without  closing  it,  and  left  outside  the  tail 
of  her  cloak,  which  her  husband  grasped;  but  he 
could  not  perceive  that  the  lover,  who  was  of  a  spare 
build,  was  hidden  behind  the  door.  The  young  man 
lost  no  time,  but  placed  his  mistress  against  the  wall, 
pulled  up  her  clothes,  lugged  out  "lord  Pharaoh,"  and 
covered  his  head  with  the  hairy  crown  proper  for 
a  monarch,  and  to  make  him  clean  and  of  a  good 
colour,  rubbed  it  in  and  out  briskly.  The  shaking  of 
the  cloak  appeared  to  the  husband  the  natural  effects 
of  the  movements  made  by  his  chaste  spouse  in  clean - 




ing  herself.  When  the  business  was  over,  the  lady 
made  haste  to  rub  off  some  of  the  stains  on  her 
garments,  then  she  re-opened  the  door,  and  thus  hid 
her  lover  from  her  husband's  sight,  and  followed  her 
good  man  to  the  bath,  which  she  now  needed  more 
than  ever,  and  to  which  she  owed  such  a  fortunate 

In  the  evening,  after  they  had  returned  home,  she 
took  advantage  of  the  moment  when  her  husband  was 
absorbed  as  usual  in  reading  the  details  of  his  exper- 
iences to  say: 

"My  dear  friend,  I  am  not  ignorant  of  the  contents 
of  that  volume,  for  I  have  read  it  without  your 
knowledge,  but  it  is  incomplete.  To  add  the  finishing 
touch  to  a  work  which  may  one  day  make  you 
celebrated,  you  should  add  this.  '  When  going  to  the 
bath,  and  whilst  her  husband  held  her  cloak,  a  woman 
was  rogered  by  her  lover,  who  was  concealed  behind 
a  door'.  It  is  the  more  necessary  that  the  story  should 
be  included  as  it  happens  to  be  true.'" 


Is  further  so  well  displayed  in  the  following  story 
as  not  inappropriately  to  be  told  in  conjunction  with 
the  preceding.  We  extract  it  from  the  fourth  volume 
of  R.  F.  Burton's  "  Supplemental  Nights  *  (-page  368) 
who  took  it  from  the  Turkish  text  given  in  a  privately- 
printed  book  (M.  E.  J.  W.  Gibb's  "Forty  Viziers.") 




■  There  was  of  old  time  a  tailor,  and  he  had  a  fair 
wife.  One  day  this  woman  sent  her  slave-girl  to  the 
carder's  to  get  some  cotton  teased.  The  slave-girl 
went  to  the  carder's  shop  and  gave  him  cotton  for 
a  gown  to  get  teased.  The  carder  while  teasing  the 
cotton  displayed  his  yard  to  the  slave  girl.  She 
blushed  and  passed  to  his  other  side.  As  she  thus 
turned  round  the  carder  displayed  his  yard  on  that 
side  also.  Thus  the  slave  girl  saw  it  on  that  side 
too.  And  she  went  and  said  to  her  mistress,  "  Yon 
carder  to  whom  I  went  has  two  yards."  The  lady 
said  to  her :  "  Go  and  say  to  yon  carder,  4  my  Mistress 
wishes  thee ;  come  at  night.'  "  So  the  slave-girl  went 
and  said  this  to  the  carder.  As  soon  as  it  was  night, 
the  carder  went  to  that  place  and  waited.  The  woman 
went  out  and  met  the  carder,  and  said,  u  Come  and 
have  to  do  with  me  while  I  am  lying  by  my  husband." 
When  it  was  midnight,  the  carder  came  and  woke 
the  woman.  The  woman  lay  conveniently,  and  the 
carder  fell  to  work.  She  felt  that  the  yard  which 
entered  her  was  but  one,  and  said,  u  Ah  my  soul, 
carder,  at  it  with  both  of  them."  While  she  was 
softly  speaking  her  husband  awaked  and  asked,  *  What 
means  thy  saying,  1  At  it  with  both  of  them"?*  He 
stretched  out  his  hand  to  his  wife's  kaze  and  the 
carder's  yard  came  into  it.  The  carder  drew  himself 
back  and  his  yard  slipped  out  of  the  fellow's  hand, 
and  he  made  shift  to  get  away.  The  fellow  said : 
*  Out  on  thee,  wife,  what  meant  that  saying  of  thine, 
4  At  it  with  both  of  them '  ? "    The  woman  said :   g  0 



husband,  I  saw  in  my  dream  that  thou  wast  fallen 
into  the  sea  and  wast  swimming  with  one  hand  and 
crying  out,  "  Help !  I  am  drowning ! "  I  shouted  to 
thee  from  the  shore,  'At  it  with  both  of  them,'  and 
thou  begannest  to  swim  with  both  thy  hands."  Then 
the  husband  said:  "  Wife,  I  too  know  that  I  was  in 
the  sea  from  this  that  a  wet  fish  came  into  my  hand 
and  then  slipped  out  and  escaped;  thou  speakest 
truly."    And  he  loved  his  wife  more  than  before  *). 


This  subject  has  been  much  debated  at  various 
times,  and  still  forms  the  topic  of  conversation  of 
many  an  after-dinner  smoke.  We  do  not  remember 
to  have  seen  any  serious  work  upon  the  matter, 
although  in  his  8  Tableau  de  V  Amour  Conjugal 9  2), 
Nicolas  Venette  has  devoted  a  chapter  to  the  discus- 
sion of  the  question.    *  Qui  est  le  plus  amoureux  de 

')  Compare  rollicking  old  Brantome  Vie  des  Dames  Galantes 
(Lives  of  Fair  and  Pleasant  Ladies)  for  a  passage  which 
marvellously  resembles  the  Arab  tale: 

Quelle  humeur  de  femme!  si  bien  qu'on  dit  qu'ayant  une 
fois  vu  par  la  fenetre  de  son  chateau,  qui  disait  sur  la  rue, 
un  grand  cordonnier,  etrangement  proportionne,  pisser  contre 
la  muraille  dudit'  chateau,  elle  eut  envie  d'une  si  belle  et 
grande  proportion,  et,  de  peur  de  gater  son  fruit  pour  son 
envie,  elle  lui  manda  par  un  page  de  la  venir  trouver  en  une 
allee  secrete  de  son  pare,  ou  elle  s'etait  retiree,  et  la  elle  se 
prostitutia  a  lui  en  telle  fa$on  qu'elle  engrossa. 

a)  Two  volumes,  (Paris,  1812),  published  in  English  under 
the  title:  Pleasures  of  the  Marriage  Bed,  and  limited  to  250 
copies  (numbered),  Paris,  1898. 



Vhomme  ou  de  la  femme?"  wherein  he  arrives  at  the 
conclusion  that  women  are  by  nature  more  lascivious 
than  men.    He  proves  his  thesis  by  a  show  of  argu- 
ment fairly  well-sustained.    He  lays  great  stress  on 
the  livelier  imagination  of  woman,  and  the  leisure 
that  her  position  in  the  social  economy  affords  her, 
as   conducing  to  ideas  and  desires  little  short  of 
ungovernable.    Certain  it  is  that  in  Europe,  as  in 
the  Orient,  the  checks  upon  any  outbreak  of  sexual 
passion  are  too  stringent  to  be  lightly  disregarded, 
and   any   manifestation   of  lasciviousness  would  be 
followed  by  serious  consequences  to  the  woman  her- 
self.   Venette  makes  a  point  here: — "  Personne  ne 
nie  qu'elles  ne  soient  plus  humides  que  nous;  leur 
beaute  et  leurs  regies  en  sont  des  remarques  evidentes. 
C'est  leur  temperament  qui  leur  fournit  plus  de  semence 
qu'a  nous,  et  qui  les  expose  souvent  aux  vapeurs  et 
a  la  fureur;  car  si  leur  semence  se  corrompt,  ces 
maladies  en  sont  cause,  ainsi  qu'il  arriva  il  n'y  a  pas 
longtemps  aux  vierges  de  Loudun,  selon  la  pensee  de 
Sennert  et  de  Duncan." 

In  foot-note  ')  we  give  a  longer  extract  from  this 

')  The  matrix  and  the  testicles  are  those  partR  situated 
within  the  bodies  of  women,  which  are  not,  as  are  ours, 
exposed  to  the  injuries  of  cold  air  which  extinguishes  our 
flame ;  we  also  observe  that  in  animals  the  genital  parts  that 
are  hidden  are  more  lascivious  than  the  others.  It  is  in  order 
to  procure  room  for  the  matrix,  that  Nature  has  formed  women 
with  the  sides  wide  apart  and  high  hips,  that  it  has  given 
to  them  big  buttocks  and  fleshy  thighs;  whereas  men  have 
the  upper  parts  of  their  bodies  larger  and  thicker  than  the 
lower  parts,  heat  having  dilated  the  one  and  fortified  the  others. 
After  all,  if  I  might  be  allowed  to  join  experience  to  reason, 



curious  and  interesting  writer,  who  proceeds  soberly 
with  the  question  on  a  physiological  as  well  as  a 
historical  basis.    We  may  remark  that  History  can 

1  would  say  that  we  have  but  too  many  examples  in  the 
pagan  writers,  and  even  in  the  Holy  Scriptures,  which  it  is 
unneccessary  to  reproduce  here.  Nectimena  and  Valeria  both 
of  them  sought  for  the  caresses  of  their  own  father ;  Agrippina 
prostituted  herself  to  her  son;  Julia  received  amorous  pleasures 
from  the  emperor  Caracalla,  her  son-in-law,  who  afterwards 
married  her;  Semiramis  abandoned  herself  to  an  infinite  number 
of  men.  During  the  time  of  Pope  Pius  V,  a  Tuscan  girl  got 
herself  covered  by  a  dog,  and  at  the  present  day  most  of  the 
girls  in  Egypt  couple  with  he-goats,  and  I  doubt  much 
whether  the  satyr  that  was  brought  before  Sylla,  when  he 
was  passing  through  Macedonia,  was  not  rather  the  mark  of 
lasciviousness  of  a  woman  than  that  of  a  man.  I  do  not  speak 
here  of  the  two  Faustinas  nor  of  the  two  Joans  of  Naples :  it 
is  known  that  these  females  were  impure  and  lascivious  from 
their  infancy,  and  that  afterwards  they  spared  nothing  tho- 
roughly to  divert  themselves  with  men;  and  never  would  the 
Councils  of  Eliberia  and  of  Neocesarea  have  issued  decrees 
against  women,  if  they  had  not  been  found  to  be  lascivious. 
The  first  of  these  decrees  orders  married  ecclesiastics  to 
repudiate  their  wives  when  the  conduct  of  the  latter  is  loose, 
otherwise  it  debars  them  from  communion  in  articulo  mortis; 
the  second  forbids  the  conferring  of  holy  orders  on  the  candidate 
whose  wife  is  an  adulteress,  unless  he  repudiates  her. 

All  other  women  were  of  a  different  temperament  from  that 
of  Berenice,  who,  according  to  Josephus,  separated  from  her 
husband  because  he  used  to  caress  her  over  much.  As  a  fact, 
an  amorous  person  is  so  in  every  sort  of  condition ;  be  she 
girl  or  woman,  married  or  a  widow,  barren  or  fruitful,  empty 
or  full,  all  that  does  not  prevent  her  from  being  more  las- 
civious than  man. 

Finally,  we  may  add  to  that  the  authority  of  the  theologians 
and  of  the  jurisconsults.    The  first  ingenuously  admit  that  the 




be  made  to  prove  almost  any  point,  and  should  be 
eyed  with  caution  askance. 

More  modern  Davenport  appears  to  entertain 
Venette's  opinion.  He  says  towards  the  end  of  his 
article  on  "  Generation  9 : 

passion  of  love  is  more  excusable  in  women  than  in  men 
because,  they  add,  they  are  more  liable  to  it,  and  the  second 
for  the  same  reason,  punish  with  death  the  adulterer,  but  do 
not  allow  that  a  woman  should  be  deprived  of  live  for  having 
fallen  into  the  same  disorder;  they  are  satisfied  with  causing 
her  to  be  whipped,  to  have  her  hair  cut  off,  and  herself  shut 
up  in  a  convent. 

We  must  therefore  conclude  from  all  this,  that  women  are 
far  more  lascivious  and  amorous  than  men.    And  if  it  were 
not  that  fear  and  the  sentiment  of  honour  restrain  them  more 
often  from  the  violence  of  their  passions,  there  are  but  very 
few  that  would  not  succumb;  or  to  stop  us  or  to  engage, 
they  would  do  for  us  what  we  are  accustomed  to  do  for  them. 
As  for  myself,  I  every  day  admire  the  force  of  those  handsome 
young  girls  who  resist  bravely,  their  combats  astonish  me, 
but  their  victories  fill  me  with  delight ;  everywhere  they  defend 
themselves  valiantly,  and  are  far  more  successful  in  love  than 
were  Alexander  or  Caesar  in  victories.    They  often  achieve 
conquest  before  having  even  fought.    But,  at  last,  one  day 
this  natural  passion  will  assert  its  sway;  so  true  is  the  idea 
set  forth  in  the  lines  of  Alciat: — 

Qu'aisement  l'amoureux  poison 
S'introduit  dans  le  cceur  d'une  jeune  pucelle, 

Et  qu'une  mere  avec  raison 
Fait,  pour  Ten  garantir,  une  garde  fidelle. 
D'un  ennemi  qui  plait,  Fabord  est  dangereux; 
Un  sage  surveillant  a  peu  de  deux  bons  yeux 

Pour  etre  toujours  en  defense; 
Argus  en  avait  cent,  et  il  decouvrait  tout; 

Cependant,  de  sa  vigilance, 

Cupidon  sut  venir  a  bout. 



"  The  Rabbis,  so  deeply  interested  in  the  preser- 
vation of  God's  chosen  people,  enacted  a  kind  of 
sumptuary  law  to  prevent  the  waste  of  semen.  Thus, 
a  peasant  was  restricted  to  enjoying  his  wife  once 
a  week;  a  tradesman  or  carrier  to  once  a  month;  a 
sailor  to  twice  a  year;  a  man  of  letters  to  once  in 
two  years.  u  It  is  pretty  evident, "  remarks  our  author, 
u  that  the  ladies  had  no  finger  in  this  pie,  for,  if  such 
had  been  the  case,  the  allotment  would  certainly  have 
been  much  more  liberal." 

It  is  impossible  to  regulate  coition  by  decrees 
however  wise ;  Human  Passion  is  not  to  be  controlled 
by  Acts  of  Parliament.  Nothing  can  be  more  personal. 
The  fit  will  know  how  to  govern  their  desires;  the 
unfit  must  destroy  themselves.  Excess  of  passion  is 

Davenport  continues :  u  The  amorous  desires  of 
women  are  not  under  such  control  as  those  of  our 
sex,  otherwise  there  would  have  been  no  necessity 
for  the  Lithuanian  noble  of  bygone  days  to  employ 
a  coadjutor.  The  truth  is,  women  very  rarely  feel 
exhausted  by  this  amorous  sport,  even  when  they 
have  suffered  for  a  long  time  the  vigorous  assaults  of 
many  men  in  succession.  Witness  the  libidinous 
Messalina,  and  the  lecherous  Cleopatra.  The  former, 
having  taken  the  name  of  Lysisca,  a  noted  Roman 
prostitute,  when  she  frequented  the  brothels  of  the 
eternal  city  for  the  purpose  of  indulging  her  lust, 
surpassed  by  twenty-five  ictus  in  less  than  twenty 
hours,  the  above-named  celebrated  courtezan: 

Ausa  Palatino  tegetem  prse  ferre  cubili 
Sumere  nocturnos  meretrix  Augusta  cucullos 



Linquebat  comite  ancilla  non  amplius  una 
Et  nigrum  flavo  crinem  abscondente  galero 
Intravit  calidum  veteri  centone  lupanar 
Et  cellam  vacuam  atque  suara;  tunc  nuda  papillis 
Constitit  auratis,  titulom,  mentita  et  Lyciscae.  *) 

{Juvenal,  Satire  VI). 

While  Cleopatra,  if  we  can  credit  the  letter  of 
Marc  Antony,  one  of  her  lovers,  sustained  the  amorous 
efforts,  during  one  night,  of  one  hundred  and  six  men, 
without  evincing  the  slightest  fatigue." 

In  another  part  of  the  same  essay  Davenport  sen- 
sibly observes :  u  Seneca  has  remarked  that  man  is 
never  so  great  a  boaster  as  in  love  matters,  or  when, 
for  the  purpose  of  being  admired,  he  brags  of  exploits 
which  he  has  never  achieved.  Most  men  appear  as 
heroes  when  speaking  of  love,  but  show  the  white 
feather  when  called  up  to  the  scratch.  It  is  not 
enough  to  kiss  and  toy  with  a  woman,  much  more 
is  required  to  prove  his  manhood,  and  that  he  is 
able  to  beget  one  of  his  own  kind. 

There  have  been  men  of  so  hot  a  temperament 
as  to  have  enjoyed  several  women,  many  nights  in 
succession,  but  the  result  has  been  that  of  having 
weakened  themselves  to  such  a  degree  that  their 
semen  lost  all  its  fecundating  virtue,  and  that  their 
sexual  parts  refused  to  obey  their  orders.  The  Emperor 
Nero,  according  to  Petronius  Arbiter,  was  not  the 
only  one  who  wanted  vigour  and  courage  when  locked 
in  the  arms  of  the  lovely  Poppoea.    It  must,  however, 

')  See  Vol.  II,  Untrodden  Fields  of  Anthropology  concerning 
"White  Messalinas." 



be  remarked  that  such  accounts  as  those  given  by 
Crucius  and  Clemens,  of  Alexandria,  are  absurd.  The 
former  relates  as  a  fact,  that  a  serving  man  got  ten 
servant  girls  with  child  in  one  night,  and  the  latter 
tells  us  that  Hercules,  during  twelve  or  fourteen 
hours  that  he  lay  with  fifty  Athenian  girls,  got  them 
all  with  child,  so  that  at  the  end  of  nine  months 
each  gave  birth  to  a  bouncing  boy.  But  such  accounts 
as  these  are  evidently  mere  fables.  In  fact,  after 
the  fifth  or  sixth  round  of  an  amorous  conflict, 
nothing  more  is  discharged  but  a  crude  aqueous  hu- 
mour, and  sometimes  blood,  instead  of  a  rich  and 
natural  semen"  *). 


Debay  mentions  that  Colonel  Pol. . .  recorded  the 
incident  of  a  prostitute  kidnapped  by  the  soldiers,  and, 
carried  off  to  the  guard-room,  she  put  on  their  mettle 
the  thirty  men  there  stationed  on  duty,  without  in  the 
least  appearing  to  suffer  fatigue.  Bertrand  Rival  cites 
the  case  of  a  beautiful  and  virtuous  girl  of  Maastricht, 
who,  during  the  Revolutionary  times  of  the  last 
century,  was  forced  to  submit  her  person  to  the  rude 
assaults  of  twenty-eight  hussars.  The  after-effects  of 
this  riotous  orgy  was  an  irritation  of  the  vagina,  and 
several  scratches  which  became  cured  in  a  few  days. 
Our  doctor  sagely  concludes  that,  from  facts  such  as 
these,  it  results  that  the  woman  is  capable  of  resisting 

')  Curiositates  Erotica  Physiologies;  or  Tabooed  Subjects  freely 
treated.  Loud.  1875  (Privately  printed). 



for  a  longer  time  than  the  man  the  wear  and  tear  of 
these  erotic  combats,  and  that  it  can  never  be  anything 
but  downright  foolery  and  imprudence  for  the  latter 
to  attempt  physically  to  demonstrate  the  contrary  1). 

With  all  this,  we  are  in  danger  of  losing  sight  of 
the  passionateness  of  the  Orientate,  with  whom,  above 
all,  our  excursus  is  chiefly  concerned.  We  will 
therefore  conclude  with  a  note  from  Burton,  one  of 
the  best  authorities  on  the  subject,  due  to  the  insight 
gained  from  his  immense  experience  of,  and  contact 
with,  the  inner  life  of  various  eastern  peoples. 
In  the  Tate  of  Kamar  aUZaman  he  translates : 
"Answer  me,  0  my  beloved,  and  tell  me  thy  name, 
for  indeed  thou  hast  ravished  my  wit!  And  during 
all  this  time  he  abode  drowned  in  sleep,  and  answered 
her  not  a  word,  and  Princess  Budur  sighed  and  said, 
"Alas!  Alas!  why  art  thou  so  proud  and  self-satis- 
fied?" Then  she  shook  him,  and  turning  his  hand 
over,  saw  her  seal  ring  on  his  little  finger,  whereat 
she  cried  a  loud  cry,  and  followed  it  with  a  sigh  of 
passion  and  said,  "Alack!  Alack!  By  Allah,  thou  art 
my  beloved  and  thou  lovest  me !  Yet  thou  seemest 
to  turn  thee  away  from  me  out  of  coquetry,  for 
all,  0  my  darling,  thou  earnest  to  me  whilst  I  was 
asleep  and  knew  not  what  thou  didst  with  me,  and 
tookest  my  seal  ring;  and  yet  I  will  not  pull  it  off 
thy  finger. 

So  saying,  she  opened  the  bosom  of  his  shirt,  and 
bent  over  him  and  kissed  him,  and  put  forth  her  hand 
to  him,  seeking  somewhat  that  she  might  take  as  a 

')  Hygiene  et  Physiologie  du  Mariage.  Paris,  1856. 



token,  but  found  nothing.  Then  she  thrust  her  hand 
into  his  breast  and,  because  of  the  smoothness  of  his 
body  it  slipped  down  to  his  waist,  and  thence  to  his 
navel  and  thence  to  his  yard,  whereupon  her  heart 
ached  and  her  vitals  quivered,  and  lust  was  sore  upon 
her,  for  that  the  desire  of  woman  is  fiercer  than  the 
desire  of  man,  and  she  was  ashamed  of  her  own 

This  extract  we  have  given  rather  fully  because  it 
is  not  easy  to  grasp  the  situation  when  a  quotation 
is  over-abridged.  Following  are  the  remarks  that  the 
Author  of  the  "Pilgrimage  to  Mecca"  makes  upon  the 
action  of  the  Arabian  belle. 

"This  tenet  of  the  universal  East  is  at  once  fact 
and  unfact.  As  a  generalism  asserting  that  women's 
passion  is  ten  times  greater  than  man's  (Pilgrimage, 
II.  282),  it  is  unfact.  The  world  shows  that  while 
women  have  more  philoprogenitiveness,  men  have 
more  amativeness;  otherwise  the  latter  would  not 
propose,  and  would  nurse  the  doll  and  baby.  Fact, 
however,  in  lowlying  lands,  like  Persian  Mazanderan 
versus  the  Plateau;  Indian  Malabar  compared  with 
Marathaland;  California  as  opposed  to  Utah,  and 
especially  Egypt  contrasted  with  Arabia.  In  these 
hot  damp  climates,  the  venereal  requirements  and 
reproductive  powers  of  the  female  greatly  exceed  those 
of  the  male;  and  hence  the  dissoluteness  of  morals 
would  be  phenomenal  were  it  not  obviated  by  seclu- 
sion, the  sabre,  and  the  revolver.  In  cold-drv  or 
hot-dry  mountainous  lands  the  reverse  is  the  case; 
hence  polygamy  there  prevails,  whilst  the  low  coun- 
tries require  polyandry  in  either  form,  legal  or  illegal 



(i  e.  prostitution).  I  have  discussed  this  curious  point 
of  "geographical  morality"  (for  all  morality  is,  like 
conscience,  both  geographical  and  chronological),  a 
subject  so  interesting  to  the  law-giver,  the  student 
of  ethics  and  the  anthropologist,  in  the  "City  of  the 
Saints."  But  strange  and  unpleasant  truths  progress 
slowly,  especially  in  England."  l) 

Of  the  Shaykh  Nafzawih  (XVI  century) 

The  following  two  stories,  much  abridged,  and  bor- 
rowed from  the  "  Scented  Garden  Man's  Heart  to 
Gladden",  (by  the  Shaykh  Nafzawih),  otherwise  called 
in  Arabic:  "  Raudhdt  al-Atir  fi-Nuzat  il-Khatir", 
show  the  other  side  of  the  story  recounted  on  page  112. 


The  man  who'  deserves  favours  is,  in  the  eyes  of 
women,  the  one  who  is  anxious  to  please  them.  He 

*)  Buckle  in  his  very  able  *  History  of  Civilization  in  England  " 
gives  incidentally  large  support  to  Burton's  position  by  his 
doctrine  of  the  influence  of  Climate  on  the  condition  of  the 
human  race,  maintaining  that  the  civilization  of  Europe  is 
governed  by  climate.  The  student,  however,  will  nowhere  find 
the  subject  more  exhaustively  discussed  than  in  Herbert  Spencer's 
u  The  Induction  of  Ethics " ;  an  author  who  will  be  better 
appreciated  in  fifty  years  than  he  is  by  the  present  money- 
grubbing  generation. 

G.  P.  Marsh  also  treats  very  ably  this  fascinating  study 
in  "The  Earth  as  Modified  by  Human  Action." 



must  be  of  good  presence,  excel  in  beauty  those 
around  him,  be  of  good  shape  and  well-formed  pro- 
portions, true  and  sincere  in  his  speech  with  women ; 
he  must  likewise  be  generous  and  brave,  not  vain- 
glorious, and  pleasant  in  conversation. 

A  slave  to  his  promise,  he  must  always  keep  his 
word,  ever  speak  the  truth,  and  do  what  he  has  said. 

The  man  who  boasts  of  his  relations  with  women, 
of  their  acquaintance  and  good  will  to  him,  is  a 
dastard.    He  will  be  spoken  of  in  the  next  chapter. 

There  is  a  story  that  once  there  lived  a  king  named 
All-Mamoun  *)  who  had  a  court  fool  of  the  name  of 
Bahloul  2),  who  amused  the  princes  and  Vizirs. 

One  day  this  buffoon  appeared  before  the  King, 
who  was  amusing  himself.  The  King  bade  him 
sit  down,  and  then  asked  him,  turning  away.  *  Why 
hast  thou  come,  0  son  of  a  bad  woman?" 

Bahloul  answered  "  I  have  come  to  see  what  has 
come  to  our  Lord,  whom  may  God  make  victorious." 

"  And  what  has  come  to  thee  ? "  replied  the  King, 
*  and  how  art  thou  getting  on  with  thy  new  and  with 

*)  Abdallah  ben  Mamoun,  one  of  the  sons  of  Haroun  al- 
Rashid.  Having  for  a  long  time  made  war  upon  his  brother 
al-Amin  for  the  empire,  and  the  latter  having  been  vanquished 
and  killed  in  a  battle  near  Baghdad,  Al  Mamoun  was  unani- 
mously proclaimed  Khalifah  in  the  year  178  of  the  Hegira. 
He  was  one  of  the  most  distinguished  Abyssinian  rulers  with 
respect  to  science,  wisdom,  and  goodness. 

a)  The  word  Bahloul,  of  Persian  origin,  signifies  a  man  that 
laughs,  derides;  a  knave,  or  sort  of  Court-fool.  They  were, 
more  often  than  not,  men  of  considerable  learning,  wit,  and 
penetration,  and,  by  a  long  way,  not  so  foolish  as  their  title. 



thy  old  wife?"  For  Bahloul,  not  content  with  one 
wife,  had  married  a  second  one. 

"I  am  not  too  happy,"  he  answered,  "neither  with 
the  old  one,  nor  with  the  new  one;  and  moreover 
poverty  overpowers  me." 

The  King  said,  "  Can  you  recite  any  verses  on  this 
subject?  * 

The  buffoon  having  answered  in  the  affirmative, 
Mamoun  commanded  him  to  recite  those  he  knew,  and 
Bahloul  began  as  follows: 

"While  Misery  torments,  and  Poverty  grips  me  in  chains, 
Ill-luck  me  in  Trouble's  perilous  sea  hath  cast; 
And  verily  am  I  scourged  with  all  misfortune's  pains: 
Man's  gross  contempt  this  having  on  me  drawn 
For  to  poverty  such  as  mine  Allah  no  favour  deigns. 
In  the  world's  eyes  base  things,  like  these,  opprobrious  are; 
And  for  long  the  miseries  of  misfortune  have  clutched  on  me 

sore  ; 

But  the  end  draws  near,  and  I  fear  without  doubt, 

That  the  dwelling-house  of  mine  will  soon  know  me  no  more." 

Mamoun  then  said  to  him,  *  Where  are  you 
going  ?* 

He  replied :  u  To  God  and  his  Prophet,  0  Prince  of 
the  Believers." 

*  That  is  well !  "  said  the  King ;  «  those  who  take 
refuge  in  God  and  his  Prophet,  and  then  in  us,  will 
be  made  welcome.  But  can  you  now  tell  me  some 
more  verses  about  your  two  wives,  and  about  what 
comes  to  pass  with  them?" 

"Certainly,"  said  Bahloul. 
*  Then  let  us  hear  what  you  have  to  say ! " 

Bahloul  then,  with  poetical  words,  thus  began: 



In  the  darkness  of  my  ignorance  1  took  two  girls  to  wife : 
With  the  silly  promise  that  like  a  lamb  between  them  would 

[pass  my  life 

But,  like  a  ram  'tween  two  female  jackals  wedged,  am  I  ta'en 


Stead  of  bouncing  on  sheep's  bosoms,  with  husband's  amorous 


Nights  succeed  to  days,  and  days  give  birth  to  night 
And  time  sees  me  borne  down  in  strangest  of  sad  plight; 
If  kindness  to  one  I  show,  the  other  gets  cross-grained ; 
And  from  two  such  mad  furies  how  can  escape,  poor  wight. 

When  Al-Mamoun  heard  these  words  he  began  to 
laugh,  till  he  nearly  tumbled  over.  Then,  as  a  proof 
of  his  kindness,  he  gave  to  Bahloul  his  golden  robe, 
a  most  beautiful  and  gorgeous  vestment  worthy  to 
adorn  the  back  of  an  emperor. 

Bahloul  in  high  spirits,  directed  his  steps  towards 
the  dwelling  of  the  Grand  Vizir.  Just  then  Ham- 
douna  *)  looked  from  the  height  of  her  palace  in  that 
direction,  and  saw  him.  She  said  to  her  negress: 
"By  the  God  of  the  temple  of  Mecca!  There  is 
Bahloul  dressed  in  a  fine  gold- worked  robe !  How  can 
I  manage  to  get  possession  of  the  same?" 

The  negress  said :  *  Oh  my  mistress,  you  would  not 
know  how  to  get  hold  of  that  robe." 

Hamdouna  answered :  K I  have  thought  of  a  trick 
to  do  it,  and  I  shall  get  the  robe  from  him." 

"  Bahloul  is  a  sly  man,"  replied  the  negress,  "  People 
think  generally  that  they  can  make  fun  of  him ;  but, 

*)  Hamdouna,  from  the  Arabic  root  harnad,  which  means  to 
praise ;  hence  Ahmed,  the  most  praiseworthy.  From  the  same 
root  comes  the  name  of  Mohammad,  corrupted  into  Mahomet. 



by  Allah,  it  his  he  who  makes  fun  of  them.  Give 
the  idea  up,  mistress  mine,  and  take  care  that  you  do 
not  yourself  fall  into  the  snare  which  you  are  in- 
tending to  set  for  him." 

But  Hamdouna  said  again ;  u  It  must  he  done ! "  She 
then  sent  her  negress  to  Bahloul,  to  tell  him  that  he 
should  come  to  her.  He  said :  *  By  the  blessing  of 
God,  to  him  who  calls  you,  you  shall  make  answer."  l) 

Hamdouna  welcomed  him,  and  said ;  u  Oh,  Bahloul, 
I  believe  you  come  to  hear  me  sing."  He  replied: 
"  Most  certainly,  Oh !  my  Mistress !  She  has  a  mar- 
vellous gift  for  singing,"  he  continued. 

u  I  also  think  that  after  having  listened  to  my  songs, 
you  will  be  pleased  to  take  some  refreshments;"  she 
observed.    "Yes,"  said  he. 

Then  she  began  to  sing  admirably,  so  as  to  make 
people  who  listened  die  with  love. 

After  Bahloul  had  heard  her  sing,  refreshments 
were  served :  he  ate  and  he  drank.  Then  she  said  to 
him :  *  I  do  not  know  why,  but  I  fancy  you  would 
gladly  take  off  your  robe  to  make  me  a  present  of 
it."  And  Bahloul  answered:  *  Oh,  my  Mistress!  I 
have  sworn  to  give  it  to  her  to  whom  I  have  done 
as  a  man  does  to  woman." 

"What!  you  know  what  that  is,  Bahloul?"  said  she. 

"Whether  I  know  it!"  replied  he.     "I  who  am 

*)  *  To  him  who  calls  you,  make  answer.*  This  sentence  is 
taken  from  the  Ahadith,  or  Traditions  of  Mohammed.  Some- 
times it  is  used  in  conversation  in  the  same  sense  as  above, 
but  its  true  meaning  is  obscure.  The  words  "  By  the  blessing 
of  God"  in  the  same  sentence  is  a  form  of  acceptance  or 




instructing  God's  creatures  in  that  science?  It  is  I 
who  make  them  copulate  in  love,  who  initiate  them 
in  the  delights  a  female  can  give,  show  them  how 
you  must  caress  a  woman,  and  what  satisfies  her. 
Oh,  my  Mistress,  who  should  know  the  art  of  coition 
if  it  is  not  I?" 

Hamdouna  was  the  daughter  of  Mamoun,  and  the 
wife  of  the  Grand  Vizir.  She  was  endowed  with  the 
most  perfect  beauty ;  of  a  superb  figure  and  harmo- 
nious form.  No  one  in  her  time  surpassed  her  in 
grace  and  perfection.  Heroes  on  seeing  her  became 
humble  and  submissive,  and  looked  down  to  the  ground 
for  fear  of  temptation;  so  many  charms  and  perfec- 
tions had  God  lavished  on  her.  Those  who  looked 
steadily  at  her  were  troubled  in  their  mind,  and  0 ! 
how  many  of  the  Valiant  imperilled  themselves  for 
her  sake.  For  this  very  reason  Bahloul  had  always 
avoided  meeting  her  for  fear  of  succumbing  to  the 
temptation,  and,  apprehensive  of  his  peace  of  mind, 
he  had  never,  until  that  moment,  ventured  into  her 

Bahloul  began  to  converse  with  her.  Now  he 
looked  at  her  and  anon  bent  his  eyes  to  the  ground, 
dazzled  by  the  radiancy  of  her  beauty,  and  fearful  of 
not  being  able  to  command  his  passion.  Hamdouna 
burned  with  desire  to  have  the  robe,  and  he  would 
not  give  it  up  without  being  paid  for  it. 

"What  price  do  you  demand  ? "  she  asked.  To 
which  he  replied,  *  Coition,  0  apple  of  my  eye!" 

"You  know  what  that  is,  0  Bahloul?"  said  she. 

"By  God,"  he  cried,  "no  man  knows  women  better 
than  I ;  they  are  the  occupation  of  my  life.    No  one 



has  studied  all  their  concerns  more  than  I.  I  know 
what  they  are  fond  of;  for,  learn,  0  Lady  mine!  that 
men  choose  different  occupations  according  to  their 
genius  and  their  bent.  The  one  takes,  the  other 
gives ;  this  one  sells,  the  other  buys.  My  only  thought 
is  of  love  and  of  the  possession  of  beautiful  women. 
I  heal  those  that  are  love-sick,  and  carry  a  solace 
to  their  thirsting  vaginas." 

Hamdouna  was  surprised  at  his  words  and  the 
sweetness  of  his  language.  A  Could  you  recite  me 
some  verses  on  this  subject?"  she  asked. 

"Certainly,"  he  answered. 

K  Very  well,  0  Bahloul !  let  me  hear  what  you  have 
to  say." 

Bahloul  recited  as  follows: — 

Entirely  indifferent,  alone  in  the  world,  am  I. 
Nor  a  snap  I  care  for  Persian,  Turk,  or  Araby 
For  my  heart's  whole  desire — Of  that  have  no  doubt, 
Is  with  women,  in  bed,  fast  love-locked  to  lie. 

Without  vulva  at  hand  to  calm  his  fierce  yearning 
My  member  erected,  is  devoured  with  hot  burning 
By  thy  beauty  excited,  starts  he  up,  when  thou'rt  present. 
Admire  his  fine  head  lance-straightness,  to  pierce  thy  soft 

[crescent ! 

By  his  quick  movements  in  and  out,  between  thy  lovely  thighs, 
Would  he  quench,  0  lady-love  of  mine  !  the  fire  where  pas- 
sion lies. 

Satisfaction  full,  1  guarantee,  again  and  again,  thee  to  afford — 
Thy  hottest  heat  to  put  right  out,  0  apple  of  my  eyes ! 

Do  not  drive  me  from  thee,  let  me  come  to  thee, 

As  one  who  bringeth  drink  to  the  parched  and  love-thirsty! 




My  soul  is  eager  for  passion's  joys,  0  do  not  bashful  be  ! 
Deign  my  hungry  eyes  in  thy  bosom  to  look,  and  its  secret 

[beauties  see. 

Shall  then  the  panting  of  our  love  be  thus  restrained? 
For  all  time  must  I  hold  it  mute  and  muzzle-tied  ? 
Only  comes  to  pass  that  the  will  of  Allah  hath  ordained ; 
And  nothing  happeneth  He  doth  not  decide. 
By  thy  love  am  I  sorely  constrained. 

While  Handouna  was  listening  she  nearly  swooned, 
and  set  herself  to  examine  the  member  of  Bahloul, 
which  stood  erect  like  a  column  between  his  thighs. 
Now,  she  said  to  herself: 

ul  shall  give  myself  up  to  him;"  and  now,  "No,  I 
will  not."  During  this  uncertainty  she  felt  a  yearn- 
ing for  pleasure  between  her  thighs,  and  Eblis  made 
flow  to  her  natural  parts  a  moisture,  the  fore-runner 
of  pleasure  !).  She  then  no  longer  combated  her  desire 
to  cohabit  with  him,  and  reassured  herself  by  the 
thought:  "If  this  Bahloul,  after  having  had  his  pleasure 
with  me,  should  divulge  it,  no  one  will  believe  his 
words. " 

She  requested  him  to  divest  himself  of  his  robe, 
and  to  come  into  her  room,  but  Bahloul  replied:  "I 
shall  not  undress  till  I  have  sated  my  desire,  0  apple 
of  my  eye/ 

Then  Hamdouna  rose,  trembling  with  excitement 

*)  The  words  *  Eblis  made  flow  a  moisture "  is  an  Arabic 
idiom,  expressing  that  on  a  woman  getting  lustful  the  sexual 
parts  get  moist.  Eblis  is  a  rebellious  angel  who  refused  to 
bow  down  before  Adam  when  God  ordered  him  to  do  so.  Some- 
times Eblis  is  also  used  as  a  general  name  for  the  devil,  Satan, 
or  demon. 



for  what  was  to  follow;  she  undid  her  girdle  and 
left  the  room,  Bahloul  following  her  and  thinking: 
"Am  I  really  awake  or  is  this  a  dream?"  He  walked 
after  her  till  she  had  entered  her  boudoir.  Then  she 
threw  herself  on  a  couch  of  silk,  which  was  rounded 
on  the  top  like  a  vault,  lifted  her  clothes  up  over 
her  thighs,  trembling  all  over,  and  all  the  beauty 
which  God  had  given  her  was  in  Bahloul's  arms. 

Bahloul  examined  the  belly  of  Hamdouna,  round 
like  an  elegant  cupola,  his  eyes  dwelt  upon  a  navel 
which  was  like  a  pearl  in  a  golden  cup ;  and  descend- 
ing lower  down  there  was  a  beautiful  piece  of  nature's 
workmanship,  and  the  whiteness  and  shape  of  her 
thighs  surprised  him. 

Then  he  pressed  Hamdouna  in  a  passionate  embrace, 
and  soon  saw  the  animation  leave  her  face ;  she  seemed 
to  be  almost  unconscious.  She  had  lost  clean  her 
head;  and,  holding  Bahloul's  member  in  her  hands, 
excited  and  fired  him  more  and  more. 

Bahloul  said  to  her:  "Why  do  I  see  you  so  troubled 
and  beside  yourself?"  And  she  answered:  "Leave 
me,  0  son,  of  the  debauched  woman!  By  God  I  am 
like  a  mare  in  heat,  and  you  continue  to  excite  me 
still  more  with  your  words,  and  what  words!  They 
would  set  any  woman  on  fire,  even  though  she  were 
the  purest  creature  in  the  world.  You  will  insist  in 
making  me  succumb  by  your  talk  and  your  verses." 

Bahloul  answered:  "Am  I  then  not  like  your  hus- 
band?" "Yes,"  she  said,  "but  a  woman  gets  in  heat 
on  account  of  the  man,  as  a  mare  on  account  of  the 
horse,  whether  the  man  be  the  husband  or  not; 
with  this  difference,  however,  that  the  mare  gets 



lustful  only  at  certain  periods  of  the  year,  and  then 
receives  the  stallion,  while  a  woman  can  always  be 
made  rampant  by  words  of  love  ]).  Both  these  dis- 
positions have  met  within  me,  and,  as  my  husband 
is  absent,  make  haste,  for  he  will  soon  be  back." 

Bahloul  replied:  "Oh,  my  Mistress,  my  loins  hurt 
me  and  prevent  me  mounting  upon  you.  You  take 
the  man's  position,  and  then  take  my  robe  and  let 
me  depart. " 2) 


To  show  the  striking  similarity  of  tricks  and  devices  used 
by  men  to  gain  their  nefarious  ends  over  the  supposed  weaker 
sex,  we  quote  the  following  from  Poggio's  "  Jocose  Tales11  8), 
not  to  prove  that  the  present  tale  is  derived  from  the  preceding, 
or  vice  versa,  that  we  leave  for  "  Storiologists "  like  Mr.  W. 
Clouston  4),  but,  to  demonstrate  how  closely  gentlemen  living 

*)  Rabelais  says  on  the  subject  of  women  who,  against  the 
laws  of  nature,  go  on  receiving  the  embraces  of  men  after 
having  conceived:  "And  if  anybody  should  blame  them  for 
allowing  men  to  explore  them  when  full,  considering  that  beasts 
in  the  like  case  never  endure  the  male  to  enter,  they  will  say 
that  those  are  beasts  :  but  they  are  women  making  use  of  their 
right  of  superfetation."    See  page  154  for  complete  passage). 

")  The  continuation  of  this  rather  long  but  fascinating  and 
most  beautiful  story  may  be  read  by  the  curious  student  in 
the  "  Scented  Garden ".  In  the  whole  range  of  erotic  literature, 
we  know  of  nothing  more  moving  and  voluptuous,  or  written 
with  equal  charm  and  effect. 

3)  Latin  and  English  edit,  (Paris,  Liseux,  1379).  Poggio 
was  one  of  the  first  to  publish  anything  in  this  style,  and 
his  imitators  have  frequently  borrowed  unblushingly  without 

•)  "Popular  Tales  and  Fictions1'  by  W.  A.  Clouston,  (2  vols, 



in  times  and  countries  widely  apart,  and  dissociated  in  most 
other  respects  besides,  yet  employ  pretty  much  the  same 
methods  to  procure  a  little  sexual  soulagement. 

In  Latin,  the  title  runs:  "  De  Rustico  qui  anserem  venalem 
defer  ebat.T    We  head  it: 


A  young  peasant  was  trudging  to  Florence  to 
sell  a  goose  there,  when  a  lady,  who  fancied  herself 
witty,  asked  him,  out  of  fun,  what  he  charged  for 
it:— "What  you  can  very  easily  pay,"  said  he.— 
"What  is  that?"  she  enquired.  — 14  Only  one  bout 
with  you,"  quoth  he.— "You  are  joking,"  she  replied: 
"Never  mind  let  us  go  indoors,  and  we  will  agree 
upon  the  price."  When  inside,  he  would  not  abate 
one  jot,  and  the  lady  assented.  But,  as  she  had 
acted  the  superior  part,  when  she  claimed  the  goose 
he  flatly  refused  to  give  it  up,  arguing  that  it  was 
not  he  that  had  had  to  do  with  her,  but  she  who 
had  borne  him  down. 

The  encounter  had  therefore  to  be  renewed,  and 
the  youth  went  through  the  performances  of  a  con- 
summate rider.  According  to  the  bargain,  the  woman 
again  claimed  the  goose ;  but  the  swain  denied  her  a 
second  time,  asserting  they  were  only  quits;  for  he 
had  not  now  received  the  price  agreed  upon,  but 
merely  avenged  the  insult  offered  him  by  the  female, 
when  she  first  lorded  it  over  him. 

Lond.  1887).  These  ably  documented  volumes  are  dedicated 
to  Sir  Richard  F.  Burton,  and  are  a  thorough  piece  of  work, 
well  worthy  of  both  dedicator  and  dedicated. 



The  contention  was  still  going  on,  when  the  husband 
came  in  and  enquired  what  it  was  all  about: — "I 
was  anxious,"  said  the  wife,  u  to  give  you  a  good 
meal,  had  it  not  been  for  that  lout;  we  were  agreed 
upon  twenty  pence;  now  that  he  has  entered  the 
house,  he  has  altered  his  mind  and  insists  upon 
having  two  more.'' 

"  By  Jove, "  exclaimed  the  husband, "  such  a  trifle 
shall  not  stand  in  the  way  of  our  supper!  Come, 
lad,  take  your  money,  here  it  is."  And  the  peasant 
went  away  with  the  cash,  and  the  carnal  acquain- 
tance of  the  wife's  virtue  into  the  bargain. 


From  very  early  times  the  art  of  coition  has  formed 
the  subject  of  many  books.  The  Greek  and  Roman 
Poets  and  Dramatists  teem  with  allusions,  which,  in 
the  translations  made  of  their  works,  are  either  in- 
elegantly veiled,  clumsily  half-explained,  or  mystified 
out  of  all  recognition  as  to  their  true  import.  The 
intelligent  reader  should  consult  Forberg's  Manual  of 
Classical  Erotology,  Latin  and  English  text,  Paris,  2 
vols.  1899,  and  Blondeau's  a  Dictionnaire  de  la  Langue 
tirotique*  for  the  key  to  unlock  the  classics.  These 
books  are  mines  of  knowledge ;  from  them  the  student 
will  learn  more  in  a  week  than  the  painful  thumbing 
of  hated  u  Cwsars"  and  "Horaces"  has  taught  him 
in  five  years. 

Turning  to  the  philosophic  Orient,  we  find  that 
amongst  the  Easterns  the  modes  of  congress  have 
formed  the  subject  of  intelligent  study  on  a  very 



systematic  scale,  and  their  erotic  works  contain  detailed 
explanation  of  every  possible  (and,  to  a  European, 
impossible)  position  in  which  the  act  of  venery  can 
be  performed.  The  Ananga  Banga  gives  thirty-two 
divisions ;  the  Scented  Garden  forty  divisions  (together 
with  six  different  movements  during  the  coitus),  and, 
in  addition,  describes  the  most  suitable  methods  for 
hump-backs,  corpulent  men,  pregnant  women,  etc.; 
whilst  the  Old  Man  Young  Again  and  The  Secrets  of 
Women  placing  the  act  into  six  divisions,  viz.; — 
1.  In  the  ordinary  posture,  2.  in  the  sitting  posture, 
3.  side  or  reclining  postures.  4.  the  prone  postures, 
5.  the  stooping  postures,  and,  6.  the  standing  post- 
ures— subdivides  each  of  these  into  ten  varieties,  thus 
arriving  at  the  grand  total  of  sixty!  l) 

Before  drawing  aside  the  curtain  concealing  the 
a  art  and  mystery  of  man's  highest  enjoyment, "  we 
venture  to  offer  a  few  remarks  as  to  the  importance 
of  the  u  Science  and  practice  of  Dalliance  and  Love- 
delight.  * 

Says  Kallyana  Malla: — "It  is  true  that  no  joy  in 
the  world  of  mortals  can  compare  with  that  derived 
from  the  knowledge  of  the  Creator.  Second,  however, 
and  subordinate  only  to  this,  are  the  satisfaction  and 
pleasure  arising  from  the  possession  of  a  beautiful 
woman.  Men,  it  is  true,  marry  for  the  sake  of  un- 
disturbed congress,  as  well  as  for  love  and  comfort, 

')  See  notice  of  an  English  version  of  this  book,— the  only 
translation  of  it  that  has  appeared  in  any  European  language, 
which  has  been  prepared  and  is  published  by  the  Editor  of  the 
present  work — at  Commencement  and  end  of  the  present  book. 



and  often  they  obtain  handsome  and  attractive  wives. 
But  they  do  not  give  them  plenary  contentment,  nor 
do  they  themselves  thoroughly  enjoy  their  charms. 
The  reason  of  which  is  that  they  are  purely  ignorant 
of  the  Scripture  of  Cupid,  the  Kama  Shastra,  and, 
despising  the  difference  between  the  several  kinds  of 
women  they  regard  them  only  in  an  animal  point  of 
view.  Such  men  must  be  looked  upon  as  foolish  and 
unintelligent;  and  this  book  is  composed  with  the 
object  of  preventing  lives  and  loves  being  wasted  in 
similar  manner. 

 Thus  all  you  who  read  this  book  shall  know 

how  delicious  an  instrument  is  woman,  when  artfully 
played  upon,  how  capable  she  is  of  producing  the 
most  exquisite  harmony;  of  executing  the  most  com- 
plicated variations  and  of  giving  the  divinest  pleasures." 

u  No  one,  (he  states  in  another  part,)  yet  has  written 
a  book  to  prevent  the  separation  of  the  married  pair, 
and  to  show  them  how  they  may  pass  through  life 
in  union ....  The  chief  reason  for  the  separation 
between  the  married  couple,  and  the  cause  which  drives 
the  husband  to  the  embraces  of  strange  women,  and 
the  wife  to  the  arms  of  strange  men,  is  the  want  of 
varied  pleasures,  and  the  monotony  which  follows 
possession.  There  is  no  doubt  about  it.  Monotony 
begets  satiety,  and  satiety  distaste  for  congress,  es- 
pecially in  one  or  the  other;  malicious  feelings  are 
engendered,  the  husband  or  the  wife  yield  to-  tempta- 
tion, and  the  other  follows,  being  driven  by  jealousy. 
For  it  seldoms  happens  that  the  two  love  each  other 
equally,  and  in  exact  proportion,  therefore  is  the  one 
more  easily  seduced  by  passion  than  the  other.  From 



such  separations  result  polygamy,  adulteries,  abortions, 
and  every  manner  of  vice,  and  the  erring  husband  and 
wife  fall  into  the  pit .... 9 

■  Fully  understanding  the  way  in  which  such  quarrels 
arise,  I  have  in  this  book  shown  how  the  husband, 
by  varying  the  enjoyment  of  his  wife,  may  live  with 
her  as  with  thirty-two  different  women,  ever  varying 
the  enjoyment  of  her,  and  rendering  satiety  impossible. 
I  have  also  taught  all  manner  of  useful  arts  and 
mysteries  by  which  she  may  render  herself  pure, 
beautiful,  and  pleasing  in  his  eyes." 

No  wiser  words  than  these  of  Kallyana  Malla,  can, 
we  opine,  be  framed  to  justify  the  purpose  of  our 
attempt,  or  serve  as  better  introduction  to  that  which 
is  to  follow  in  the  next  chapter. 


The  student  is  recommended  to  study  the  Article  in  the 
"Foreword,"  by  Paul  Mantegazza  on  "Copulation  and 
its  Ethnical  Variations1'  in  connection  with  this  chapter. 

The  conjunction  with  the  man  bending  over  the 
woman  on  her  back,  is  the  most  usual,  and  the  one 
best  adapted  to  nature.    Luisa  Sigea1)  says: — 

')  A  storehouse  of  Realism  in  Refined  language  The  Dialogues 
of  Luisa  Sigea,  (Aloisise  Sigese  Satiar  Sotadica  de  Arcanis  Amoris 
et  Veneris).  Literally  translated  from  the  Latin  of  Nicolas 
Chorier.  Dialogue  I.  The  Skirmish.  —  II.  Tribadicon.  —  III. 
Fabrice.  —  IV.  The  Duel.  —  V.  Pleasures.  —  VI.  Frolics  and 
Sports.  Three  volumes  (small  8vo).  —  Price. ...  £  2.2s.  This 
work,  so  well  known  under  the  name  of  Aloisia  or  Meursius, 
is  the  most  famous  production  of  the  Neo-Latin  private  literature. 
In  six  'Dialogues",  or  more  properly  speaking,  dissertations 



"As  for  me,  I  like  best  the  usual  custom  and  the 
ordinary  method:  let  the  man  lie  upon  the  woman, 
who  is  on  her  back,  bosom  to  bosom,  stomach  to 
stomach,  pubes  to  pubes,  his  stiff  spear  opening  her 
delicate  cleft.  What  can  in  fact  be  sweeter  than  to 
imagine  the  woman  extended  on  her  back,  supporting 
the  welcome  weight  of  an  adored  body,  exciting  by 
unceasing  voluptuous  lascivity  to  tender  transports? 
What  more  pleasant  than  to  take  delight  in  the  face 
of  her  lover,  in  his  kisses,  sighs,  in  the  varying  fire 
of  his  eyes?  What  better  than  to  press  her  lover 
in  her  arms,  or,  wakening  new  fires,  to  participate  in 
sensations,  which  neither  age  nor  anything  else  can 
blunt?  What  more  favourable  to  the  voluptuous 
pleasures  of  both  at  lascivious  movements  given  and 
received?  What  more  opportune  at  the  moment,  when 
one  expires  voluptuously,  than  to  revive  under  the 
vivifying  balm  of  hot  kisses? 

The  copulation  face  to  face  with  the  woman  sitting 
obliquely,  is  described  by  Luisa  Sigea  with  her  usual 
elegance  and  vivacity:  — 

of  gradually  increasing  interest,  where  perfection  of  vocabulary 
vies  with  the  seductive  charm  of  the  subject,  the  Mysteries  of 
Love  and  the  Secret  Refinements  of  Pleasure  are  set  forth  in 
methodical  order.  Two  young  women,  lying  side  by  side  in 
the  same  bed,  mutually  initiate  each  other  in  the  Science  of 
Life  in  a  series  of  indiscreet  confidences,  passionate  scenes, 
and  voluptuous  descriptions,  the  language  chosen,  like  a  trans- 
parent veil,  only  serving  to  heighten  the  lascivious  nudity  of 
the  pictures  drawn;  and  the  gracious  tittle-tattle  of  the  two 
women  imparting  a  delicacy  and  fascination  generally  absent 
from  this  style  of  work.  The  edition  was  issued  by  our  late  friend, 
Isidore  Liseux,  and  may  fitly  be  termed  the  libertine's  text-book. 



"Caviceo  comes  on,  blithe  and  joyous  (Olympiad 
recital).  He  despoils  me  of  my  chemise,  and  his 
libertine  hand  touches  my  parts.  He  tells  me  to  sit 
down  again  as  I  was  seated  before,  and  replaces  the 
chairs  under  me  in  such  a  manner  that  my  legs  are  in 
the  air,  the  entrance  to  my  garden  was  wide  open 
to  the  assaults  I  was  expecting.  He  then  slides  his 
right  hand  under  my  buttocks  and  draws  me  a  little 
closer  to  him.  His  left  hand  holds  his  javelin;  then 
he  stretches  himself  down  upon  me  with  his  rammer 
before  my  door,  and  introduces  its  head  with  one  push 
in  the  cleft,  opening  his  lips.  There  he  rested  awhile 
steady  and  not  pushing  further  in.  "My  dear  Octa- 
via,"  he  says,  u  clasp  me  tightly,  raise  your  right  thigh 
and  rest  it  on  my  side."  "I  do  not  know  what  you 
want,"  I  said.  Hearing  this  he  lifted  with  his  own 
hand  the  thigh,  and  guided  it  round  his  loin,  as  be 
wished ;  finally  he  forced  his  arrow  into  the  target  of 
Venus.  In  the  beginning  he  is  pushing  in  bit  by  bit, 
then  quicker,  and  at  last  at  such  a  pace,  that  I  could 
not  doubt,  that  I  was  in  great  danger.  His  member 
was  hard  as  horn,  and  he  forced  it  in  so  cruelly, 
that  I  cried  out,  "You  will  tear  me  in  pieces!"  He 
stopped  for  a  moment  his  work.  "I  implore  you  to  be 
quiet,  my  dear,"  he  said,  "it  can  only  be  done  in  this 
way;  endure  it  without  flinching." 

Nothing  is  more  frequent  than  the  conjunction 
whilst  standing,  the  woman  with  her  back  to  the  man ; 
it  is  indeed  very  easy  to  do  it  that  way  in  any  place, 
as  you  have  only  to  lift  up  the  clothes  of  your 
beloved,  and  exhibit  your  weapon ;  it  is,  therefore,  the 
best  manner  for  those  who  have  to  make  instantane- 



ous  use  of  an  opportunity  when  you  take  your  pleas- 
ure in  secret.  Thus  Priapus  complains  of  the  wives 
and  daughters  of  his  neighbours  who  came  incessantly 
to  him  burning  with  ticklish  desires. 

•  Cut  off  my  genital  member  which  the  neighbouring  women 
wear  out.  Every  night  they  are  always  in  rut,  more  lascivious 
than  sparrows,  Oh !    1  am  bursting !...." 

(Priapeia  XXV) 

I  remember  a  medical  man  of  our  time,  one  of  the 
most  celebrated  professors  (I  had  nearly  uttered  his 
name)  who  to  emphasize  this,  called  his  daughter, 
and  pointing  to  the  blushing  girl,  while  his  hearers 
could  not  help  smiling,  said:  "I  have  fabricated  her 
standing."  A  representation  of  this  position  is  to  be 
found  in  the  'Monuments  de  la  vie  privSe  des  douze 
Chars.  PL  XL VI,  and  another  in  the  Monuments 
du  Culte  Secret  des  Dames  Romaines,  PL  XIII. 

Finally,  one  can  get  into  a  woman  turning  her 
back  to  the  man,  after  the  manner  of  the  quadrupeds, 
who  can  have  no  connection  with  their  females,  than 
by  mounting  upon  them  from  behind  *).  There  are 
people,  who  believe  that  a  woman  conceives  more 
easier  while  on  all  fours.    Lucretius,  says: — 

Women  are  said  to  conceive 

Easier  when  down  after  the  manner  of  beasts, 

On  their  hands  and  knees,  because  the  organ  absorbs 

Better  the  seed,  with  the  body  prone  and  the  hips  elevated.  a) 

*)  Plinius  has  treated  this  extensively  in  his  Natural  History, 
Book  X,  Ch.  63. 

8)  (Of  the  Nature  of  Things  IV,  v.  1259)— And  Luisa  Sigea. 



A  singular  reason  for  the  necessity  of  encountering 
a  woman  that  way  is  given  by  Luisa  Sigea  with  her 
usual  sagacity. 

u  For  pleasure,  one  likes  a  vulva  which  is  not 
placed  too  far  back,  so  as  to  be  entirely  hidden  by 
the  thighs;  it  should  not  be  more  than  nine  or  ten 
inches  from  the  navel.  With  the  greater  number  of 
young  girls  the  pubes  goes  so  far  down,  that  it  may 
easily  be  taken  as  the  other  way  of  pleasure.  With 
such  the  coitus  is  difficult.  Theodora  Aspilqueta  could 
not  be  deflowered  till  she  placed  herself  prone  on  her 
stomach,  with  her  knees  drawn  up  to  her  sides. 
Vainly  had  her  husband  tried  to  manage  her  while 
lying  on  her  back,  he  only  lost  his  toil? 

{Dialogue  VII.) 

Erotic  Postures. 

We  may  here  mention  that  in  Forberg's  famous 
"Manual  of  Classical  Erotology no  less  than  Ninety 
modes  of  sexual  union  are  enumerated  by  the  learned 
German.  It  is  only  just  to  state  that  of  these  no 
more  than  Forty-Eight  fall  under  the  designation  of 
legitimate  intercourse  between  the  sexes,  the  rest 
being  composed  of  what  are  called  spinthriae,  or 
*  bracelets  "  a  species  of  coition  where  several  men 
and  women  are  simultaneously  united  in  unnatural 
connection.  For  further  information  regarding  these 
"  positions  %  we  must  beg  the  reader  to  consult  for 
himself  the  extraordinary  work  of  Dr.  Carl  F.  Forberg. 




This  position  vulgarly  called  "St.  George",  and 
Me  Postilion"  or  "a  Cheval",  in  which  the  man  lies 
supinely  upon  his  back,  whilst  the  woman  mounts  on 
him,  and  procures  the  orgasmic  rapture  by  her  own 
activity,  merits  perhaps  a  little  more  space  than  bare 
enumeration.  In  Boccaccio,  the  Abbot  appears  to  have 
disported  himself  with  the  trapped  girl  in  this  way  *); 
and  if  we  may  judge  from  the  numerous  references 
to  it  in  their  writings,  this  posture  must  have  been 
a  favourite  one  amongst  the  Romans. 

Our  book  being  from  the  Arabic,  we  must  not  lose 
sight  of  the  fact  that,  although  probably  practised  by 
certain  masters  of  the  voluptuous  arts,  the  mode  of 
copulation  here  treated  is  sternly  discountenanced  by 
Moslems.  In  tact  we  have  introduced  this  subject 
only  to  make  our  discussion  complete. 

The  Quran  says  (chap.  II): 

8  Your  wives  are  your  tillage ;  go  in  therefore  unto 
your  tillage  in  what  manner  soever  ye  will.  *  Usually 
this  is  understood  as  meaning  in  any  posture,  standing 
or  sitting,  lying,  backwards  or  forwards.    Yet  there 

')  "  The  girl,  who  was  neither  iron  nor  adamant,  readily 
enough  lent  herself  to  the  pleasure  of  the  abbot,  who,  after 
he  had  clipped  and  kissed  her  again  and  again,  mounted  upon 
the  monk's  pallet  and  having  regard  belike  to  the  grave 
burden  of  his  dignity  and  the  girl's  tender  age,  and  fearful 
of  irking  her  for  overmuch  heaviness,  bestrode  not  her  breast, 
but  set  her  upon  his  own,  and  so  a  great  while  disported 
himself  with  her." 

Decameron  Day  h  Novel  4  (Payne  I.  69). 



is  a  popular  saying,  which  proves  that  the  practice 
is  held  in  horror,  about  the  man  whom  the  woman 
rides;  "Cursed  be  he  who  maketh  woman  Heaven 
and  himself  Earth!  *■ 

(The  Book  of  the  Thousand  Nights  and  a  Night, 
vol.  Ill,  p.  304,  note  2.) 


We  cannot  here  resist  quoting  the  following  from 
"  The  Scented  Garden;"  it  forms  part  of  an  impas- 
sioned story  given  in  the  chapter  treating  of  the 

"Names  given  to  the  Sexual  Organs  of  Women.1' 

"I  was  in  love  with  a  woman  who  was  all  grace 
and  perfection,  beautiful  of  shape  and  gifted  with  all 
imaginable  charms.  Her  cheeks  were  like  roses,  her 
forehead  lily  white,  her  lips  like  coral ;  she  had  teeth 
like  pearls  and  breasts  like  pomegranates.  Her  mouth 
opened  round  like  a  ring;  her  tongue  seemed  to  be 
incrusted  with  precious  gems;  her  eyes,  black  and 
finely  slit  had  the  languor  of  slumber,  and  her  voice 
the  sweetness  of  sugar.  With  her  form  pleasantly 
filled  out,  her  flesh  was  mellow  like  fresh  butter,  and 
pure  as  the  diamond. 

As  to  her  vulva,  it  was  white,  prominent,  round 
as  an  arch:  the  centre  of  it  was  red,  and  breathed 
fire,  and  without  a  trace  of  humidity;  for,  sweet  to 
the  touch,  it  was  quite  dry.  When  she  walked  it 
showed  in  relief  like  a  dome  or  an  inverted  cup.  In 
reclining  it  was  visible  between  her  thighs,  looking 
like  a  kid  couched  on  a  hillock. 

This  woman  was  my  neighbour.    All  the  others 




played  and  laughed  with  me,  jested  with  me,  and 
met  my  suggestions  with  great  pleasure.  I  revelled 
in  their  kisses,  their  close  embracings  and  nibblings, 
and  in  sucking  their  lips,  breasts  and  necks.  I  had 
coition  with  all  of  them,  except  my  neighbour,  and 
it  was  exactly  her  I  wanted  to  possess  in  preference 
to  all  the  rest;  but  instead  of  being  kind  to  me,  she 
avoided  me  rather.  When  I  contrived  to  take  her 
aside  to  trifle  with  her  and  spoke  to  her  of  my  desires, 
she  recited  to  me  the  following  verses,  the  sense  of 
which  was  a  mystery  to  me: 

"  Among  the  mountain  tops  I  saw  a  tent  placed  firmly, 
Apparent  to  all  eyes  high  up  in  mid-air. 
But,  oh!  the  pole  that  held  it  up  was  gone. 
And  like  a  vase  without  a  handle  it  remained, 
With  all  its  cords  undone,  its  centre  sinking  in, 
Forming  a  hollow  like  that  of  a  kettle "  *). 

....  When  she  had  finished  speaking  these  things 
I  began  to  recite  to  her  the  verses  which  Abou 
Nowas  *),  had  taught  me. 

As  I  proceeded  I  saw  her  more  and  more  moved. 
I  observed  her  giving  way,  to  yawn,  to  stretch  her- 
self, to  sigh.  I  knew  now  I  should  arrive  at  the 
desired  result.    When  I  had  finished,  my  member  was 

*)  For  the  ingenious  explanation  given  of  these  lines  we 
must  refer  to  "  The  Scented  Garden " ;  Space  forbids  our 
quoting  here  the  story  in  full. 

*)  The  real  name  of  Abu  Nowas  was  Abu  Ali  |Hasoun.  He 
also  bore  the  surname  of  El  Hakim.  Born  of  obscure  parentage 
about  the  year  135  of  the  "  Flight "  (Hegira),  he  acquired  a 
great  reputations  as  poet  and  philosopher.  A  number  of  very 
rollicking  stories  have  been  fathered  on  him. 



in  such  a  state  of  erection  that  it  became  like  a 
pillar,  still  lengthening. 

When  Fadihat  el-Jemal  saw  it  in  that  condition 
she  precipitated  herself  upon  it,  took  it  into  her 
hands,  and  drew  it  towards  her  thighs.  I  then  said, 
"0  apple  of  my  eyes,  this  may  not  be  done  here, 
let  us  go  into  your  chamber. 71 

She  replied,  *  Leave  me  alone,  0  son  of  a  debauched 
woman !  Before  God !  I  am  losing  my  senses  in  seeing 
your  member  getting  longer  and  longer,  and  lifting 
your  robe.  Oh,  what  a  member !  I  never  saw  a  finer 
one !  Let  it  penetrate  into  this  delicious,  plump  vulva, 
which  maddens  all  who  heard  it  described;  for  the 
sake  of  which  so  many  died  of  love;  and  of  which 
your  superiors  and  masters  themselves  could  not  get 

I  repeated,  "I  shall  not  do  it  anywhere  else  than 
in  your  chamber."  She  answered,  "If  you  do  not 
this  minute  enter  this  tender  vulva,  I  shall  die." 

As  I  still  insisted  upon  repairing  to  her  room,  she 
cried,  "No,  it  is  quite  impossible;  I  cannot  wait  so 

I  saw,  in  fact,  her  lips  tremble,  her  eyes  filling 
with  tears.  A  general  tremour  ran  over  her,  she 
changed  colour,  and  laid  herself  down  upon  her  back, 
baring  her  thighs,  the  whiteness  of  which  made  her 
flesh  appear  like  crystal  tinged  with  commine. 

Then  I  examined  her  vulva — a  white  cupola  with 
a  purple  centre,  soft  and  charming.  It  opened  like  that 
of  a  mare  on  the  approach  of  a  stallion. 

At  that  moment  she  seized  my  member  and  kissed 
it,  saying:   "By  the  religion  of  my  father!  It  must 



penetrate  into  my  vulva!"  And,  drawing  nearer  to 
me,  she  pulled  it  towards  her  vagina. 

I  now  hesitated  no  longer  to  assist  her  with  my 
member,  and  placed  it  against  the  entrance  to  her  vulva. 

As  soon  as  the  head  of  my  member  touched  the 
lips,  the  whole  body  of  Fadihat  el  Djemal  trembled 
with  excitement.  Sighing  and  sobbing,  she  held  me 
pressed  to  her  bosom. 

Again  I  profited  by  this  moment  to  admire  the 
beauties  of  her  vulva.  It  was  magnificent,  its  purple 
centre  setting  off  its  whiteness  all  the  more.  It  was 
round,  without  any  imperfection ;  projecting  like  a 
splendidly  curved  dome  over  her  belly.  In  one  word, 
it  was  a  master-piece  of  creation  as  fine  as  could  be 
seen.    The  blessing  of  God,  the  best  Creator,  upon  it. 

And  the  woman  who  possessed  this  wonder  had  in 
her  time  no  superior. 

I  counted  that  during  that  day  and  night,  I  accom- 
plished twenty-seven  times  the  act  of  coition,  and  I 
became  afraid  that  I  should  never  more  be  able  to 
leave  the  house  of  that  woman. 


In  the  work  called  Ananga  Banga,  or  Stage  of  the 
Bodiless  One  2)  this  fagon  is  termed  Purushayitabandha 

*)  Mulier  equitans;  see  the  Satyricon  of  Petronius  (Ch.  CXL); 
also  Horace  (Satire  II.  7,  47-50). 

i.e.  "  When  keen  nature  inflames  me,  any  lascivious  slut, 
who  naked  under  the  light  of  the  lanthorn,  takes  the  strokes 
of  my  swollen  tail,  or  wriggles  with  her  buttocks  on  her 
supine  horse..,"    Vide  also  « Priapeia"  pages  133  and  152. 

')  A  treatise  in  Sanskrit  more  vulgarly  known  as  Koka 



which  is  thus  described:— "It  is  the  reverse  of  what 
men  usually  practise.  In  this  case  the  man  lies  upon 
his  back,  draws  his  wife  upon  him  and  enjoys  her. 
It  is  especially  useful  when  he,  being  exhausted,  is 
no  longer  capable  of  muscular  exertion,  and  when  she 
is  ungratified,  being  still  full  of  the  water  of  love. 
The  wife  must,  therefore,  place  her  husband  supine 
upon  the  bed  or  carpet,  mount  upon  his  person,  and 
satisfy  her  desires.    Of  this  form  of  congress  there 

Pandit  from  the  supposed  author,  a  Wazir  of  the  great  Rajah 
Bhoj,  or,  according  to  others,  of  the  Maharajah  of  Kanoj. 
Under  the  title  Lizzat  al-Nisa  (The  Pleasures,  or  enjoying-of 
Women)  it  has  been  translated  into  all  the  languages  of  the 
Moslem  East,  from  Hindustani  to  Arabic.    It  divides  postures 
into  five  great  divisions :  [1]  the  woman  lying  supine,  of  which 
there  are  eleven  subdivisions;  [2]  lying  on  her  side,  right  or 
left,   with  three  varieties;  [3]  sitting,  which  has  ten;  [4] 
standing,  with  three  subdivisions,  and  [5]  lying  prone,  with 
two.  This  total  of  twenty-nine,  with  three  forms  of  "Purushayit 
when  the  man  lies  supine  (see  the  Abbot  in  Boccaccio  i.  4), 
becomes  thirty-two,  approaching  the  French  quarante  facons. 
The  Upavishta,  majlis,  or  sitting  postures,  when  one  or  both 
•  sit  at  squat "  somewhat  like  birds,  appear  utterly  impossible 
to  Europeans  who  lack  the  pliability  of  the  Eastern's  limbs. 
Their  object  in  congress  is  to  avoid  tension  of  the  muscles 
which  would  shorten  the  period  ef  enjoyment.    In  the  text  the 
woman  lies  supine  and  the  man  sits  at  squat  between  her 
legs:  it  is  a  favourite  from  Marocco  to  China.    A  literal 
translation  of  the  Ananga-ranga  appeared  in  1873  under  the 
name  of  Kama-Sbastra,  or  the  Hindoo  Art  of  Love  (Ars  Amoris 
Indica);  but  of  this  only  six  copies  were  printed.    It  was  re- 
issued (printed  but  not  published)  in  1885.    The  curious  in 
such  matters  will  consult  the  Index  Librorum  Prohibitorum 
(London,  privately  printed,  1879)  by  Pisanus  Fraxi  (H.  S. 



are  three  subdivisions :"-Kaly ana  Malla  here  proceeds 
to  explain  these.  We  refer  the  curious  reader  to  the 
work  itself.  The  chapter  treating  of  it  is  most 

Juvenal  (VI,  321-322)  in  speaking  of  the  debau- 
chery of  women,  says  of  Saufeia:— 

Provocate  et  tollit  pendentis  prcemia  coxm. 
Ipsce  Medullince  fluctum  crissantis  adorat. 

"She  challenges  them,  and  bears  off  the  prize  of 
her  hanging  thigh ;  but  she  herself  adores  the  undul- 
ating wriggling  of  Medullina's  haunches." 

The  "hanging  thigh"  says  "Neaniskos,"  the  learned 
commentator  of  "Priapeia,"  means  Saufeia's  thigh, 
which  hung  over  the  girl  who  lay  underneath  her,  the 
reference  being  to  tribadism. — 

Tarn  tremulum  crissat,  tarn  blandum  prurit  ut  ipsum, 
Masturbatorem  fecerit  Hyppohjtum. 

"She  wriggles  herself  so  tremulously,  and  excites 
such  lubricous  passions,  that  she  would  have  made 
Hyppolytus  himself  a  masturbator. " 

Arnobius  calls  this  posture  inequitatio,  "a  riding 


Lucretius  (lib.  IV,  5,  1265-1272)  says:— "For  the 
woman  prevents  and  resists  conception  if  wantonly 
she  continues  coition  with  a  man  with  her  buttocks 
heaving,  and  fluctuates  her  whole  bosom  as  if  it  were 
boneless."  (That  is,  whilst  the  woman  bends  over 
the  man  and  continually  curves  herself  as  if  she  had 
no  spine  or  bone  in  her  back.)  "For  she  thrusts  out 
the  plough-share  from  the  right  direction  and  path  of 



her  furrow,  and  turns  aside  the  stroke  of  the  semen 
from  her  parts.  And  the  harlots  think  to  move  in 
this  manner  for  their  own  sake,  lest  they  should  be 
in  continual  pregnancy,  and  at  the  same  time  that 
the  coition  might  be  the  more  pleasing  for  their  men. " 

Apuleius  has  several  passages  bearing  upon  this 
posture.  In  his  Metamorphoses,  lib.  II,  we  read: — 
*As  she  spoke  thus,  having  leapt  on  my  bed,  she 
repeatedly  sank  down  upon  me  and  sprang  upwards, 
bending  inwards;  and  wriggling  her  flexible  spine 
with  lubricous  movements,  glutted  me  with  enjoyment 
of  a  pendant  coition,  until  fatigued,  with  our  passions 
enervated  and  our  limbs  languid,  together  we  sank 
panting  in  a  mutual  entwinement. " 

This  subject  is  treated  exhaustively  in  Priapeia, 
where  a  host  of  citations  (with  translation),  are  given 
that  should  satisfy  the  most  exacting. 

In  an  Arabic  amatory  work,  entitled  "  The  Old 
Man  Young  Again  *  an  English  version  of  which  the 
present  translator  has  issued  since  the  first  edition  of 
the  tt  Book  of  Exposition  "  was  printed,  some  eight 
variations  of  the  "  sitting  posture  *  are  detailed,  the 
woman  being  uppermost.  The  man  and  the  woman 
sit  in  a  swinging  hammock  on  New  Year's  Day,  the 
woman  placing  herself  on  the  man's  lap,  over  his 
yard,  which  is  standing.  They  then  take  hold  of  one 
another,  she  placing  her  two  legs  against  his  two 
sides,  and  set  the  swinging  hammock  in  motion.  And 
thus  when  the  hammock  goes  on  one  side  the  yard 
comes  out  of  her,  and  when  it  goes  to  the  other  side 
it  goes  into  her,  and  so  they  go  on  swinging  without 
inconvenience  or  fatigue,  but  with  endearment  and  tender 



playing,  till  depletion  conies  to  both  of  them.— This 
is  called  "  Congress  of  the  New  Year's  hammock.  * 

That  our  own  English  voluptuaries  are  no  strangers 
to  the  vigorous  practice  of  *  St.  George,"  the  following 
happily  conceived  poem  by  an  olden-time  Earl  is  evi- 
dence : 

With  this  we  must  conclude  the  chapter.  Our  brief 
outline  may  be  abundantly  filled  in  by  consultation 
of  the  various  works  we  have  quoted. 


La      ight,  when  to  your  bed  I  came, 

You  were  a  novice  at  the  game, 

I've  taught  you  now  a  little  skill 

But  I  have  more  to  teach  you  still, 

Lie  thus,  dear  Sir,  I'll  get  above, 

And  teach  you  a  new  seat  of  love; 

When  I  have  got  you  once  below  me, 

Kick  as  you  will,  you  shall  not  throw  me; 

For  tho!  I  ne'er  a  hunting  rid, 

I'll  sit  as  fast  as  if  I  did, 

Nor  do  I  stirrup  need, 

To  help  me  up  upon  my  steed. 

This  said,  her  legs  she  open'd  wide, 
And  on  her  lover  got  astride 
And  being  in  her  saddle  plac'd 
Most  lovingly  the  squire  embrac'd 
Who  viewed  the  wanton  fair  with  wonder, 
And  smil'd,  to  see  her  keep  him  under, 
While  she,  to  shew  she  would  not  tire, 
Spur'd  like  a  fury  on  the  squire, 
And  tho'  she  ne'er  had  rid  in  France, 
She  made  him  caper,  curvet,  dance, 
Till  both  of  them  fell  in  a  trance. 

'Twas  long  e'er  either  did  recover 

')  The  Earl  of  Harrington's  Poems  (p.p.  88-90).    Lond.  1824. 



At  last  she  kissed  her  panting  lover, 

And,  sweetly  smiling  in  his  face, 

Ask'd  him,  "  How  he  liked  the  chase  ?  " 

He  scarce  could  speak,  his  breath  was  short, 

But  sobbing,  answer'd  "  Noble  sport ; 

u  I'd  give  the  best  horse  in  my  stable, 

That  either  I  or  you  were  able 

To  ride  another,  for  I  own 

There  never  was  such  pastime  known ;  * 

This  answer  pleased  the  frolic  maid, 
She  sucked  his  breast,  and,  laughing,  said, 
"If  you,  good  Sir,  resolve  to  try 
Another  gallop  here  am  I, 
Ready  to  answer  your  desire, 
Nor  will  you  find  me  apt  to  tire 
In  such  a  chase:  I'll  lay  a  crown, 
Start  you  the  game,  I'll  run  it  down." 

The  squire  o'erjoyed  at  what  she  said, 
Hugg'd  to  his  breast  the  sprightly  maid; 
For  he  was  young  and  full  of  vigour, 
And  Cherry  was  a  lovely  figure, 
Was  ever  cheerful,  brisk  and  gay, 
And  had  a  most  enticing  way. 
She  kiss'd  his  eyes,  she  bit  his  breast, 
Nor  did  her  nimble  fingers  rest, 
Till  he  had  all  his  toil  forgot, 
And  found  his  blood  was  boiling  hot, 
While  Cherry  (who  was  in  her  prime 
Still  knew,  and  always  nick'd  her  time) 
Bestrid  the  amorous  squire  once  more, 
And  gallop'd  faster  than  before, 
Fearing  the  knight  might  interrupt  her, 
She  toss'd  and  twirl'd  upon  her  crupper; 
Nor  did  she  let  her  tongue  lay  idle, 
But  thrust  it  in  by  way  of  bridle, 
And  giving  him  a  close  embrace, 
Did  finish  the  delightful  chase. 




(From  the  third  chapter 
of  Master  Francois  Rabelais1  *  Gargantua").  !) 

Grangousier  was  a  good  fellow  in  his  time,  and 
notable  jester;  he  loved  to  drink  neat  as  much  as 
any  man  that  then  was  in  the  world,  and  would 
willingly  eat  salt  meat.  To  this  intent  he  was  ordin- 
arily well  furnished  with  gammons  of  bacon,  both  of 
Westphalia,  Mayence  and  Bayonne,  with  store  of  dried 
neat's  tongues,  plenty  of  links,  chitterlings  and  pud- 
dings in  their  season;  together  with  salt  beef  and 
mustard ;  a  good  deal  of  hard  roes  of  powdered  mullet 
called  botargos,  great  provision  of  sausages,  not  of 
Bolonia  (for  he  feared  the  Lombard  Boccone),  but  of 
Bigorre,  Longaulnay,  Brene,  and  Rouargue.  In  the 
vigour  of  his  age  he  married  Gargamelle,  daughter 
to  the  King  of  the  Parpaillons,  a  jolly  pug  and  well- 
mouthed  wench.  These  two  did  oftentimes  do  the 
two-backed  beast  together,  joyfully  rubbing  and  frotting 
their  bacon  gainst  one  another,  in  so  far,  that,  at 
last  she  became  great  with  child  of  a  fair  son,  and 
went  with  him  unto  the  eleventh  month ;  for,  so  long, 
yea  longer,  may  a  woman  carry  her  great  belly, 
especially  when  it  is  some  masterpiece  of  nature,  and 
a  person  predestinated  to  the  performance,  in  his 
due  time,  of  great  exploits. 

As    Homer  says  that  the  child  which  Neptune 

')  Translated  by  Sir  Thomas  Urquhart,  of  Cromarty,  and 
Peter  A.  Motteux. 



begot  upon  the  nymph,  was  born  a  whole  year  after 
the  conception,  that  is  in  the  twelfth  month.  For, 
as  Aulus  Gellius  saith,  lib  3,  this  long  time  was 
suitable  to  the  majesty  of  Neptune,  that  in  it  the 
child  might  receive  his  perfect  form.  For  the  like 
reason  Jupiter  made  the  night,  wherein  he  lay  with 
Alcmena,  last  forty-eight  hours,  a  shorter  time  not 
being  sufficient  for  the  forging  of  Hercules,  who  clean- 
sed the  world  of  the  monsters  and  tyrants  wherewith 
it  was  suppresed.  My  masters,  the  ancient  Panta- 
gruelists,  have  confirmed  that  which  I  say,  and  withal 
declared  it  to  be  not  only  possible,  but  also  maintained 
the  lawful  birth  and  legitimation  of  the  infant  born 
of  a  woman  in  the  eleventh  month  after  the  decease 
of  her  husband.  (Here  follows  a  list  we  omit  from 
this  citation.  Editor.) 

By  the  means  of  laws  such  as  these,  the  honest 
widows  may  without  danger  play  at  the  close  buttock 
game  with  might  and  main,  and  as  hard  as  they  can, 
for  the  space  of  the  first  two  months  after  the  decease 
of  their  husbands.  I  pray  you,  my  good  lusty  springal 
lads,  if  you  find  any  of  these  females,  that  are  worth 
the  pains  of  untying  the  cod-piece-point,  get  up,  ride 
upon  them,  and  bring  them  to  me ;  for,  if  they  happen 
within  the  third  month  to  conceive,  the  child  shall 
be  heir  to  the  deceased,  if,  before  he  died,  he  had  no 
other  children,  and  the  mother  shall  pass  for  an  honest 
woman.  When  she  is  known  to  have  conceived,  thrust 
forward  boldly,  spare  her  not  whatever  betide  you, 
seeing  the  paunch  is  full.  As  Julia,  the  daughter  of 
the  Emperor  Octavian,  never  prostituted  herself  to 
her  belly-bumpers,  but  when  she  found  herself  with 



child,  after  the  manner  of  ships,  that  receive  not  their 
steersman  till  they  have  their  ballast  and  lading. 
And  if  you  blame  them  for  this  their  rataconniculation, 
and  reiterated  lechery  upon  their  pregnancy  and  big- 
belliedness,  seeing  beasts,  in  the  like  exigent  of  their 
fulness,  will  never  suffer  the  male-masculant  to  encroach 
them,  their  answer  will  be,  that  those  are  beasts,  but 
they  are  women,  very  well  skilled  in  the  pretty  vales 
and  small  fees  of  the  pleasant  trade  and  mysteries  of 
superfetation ;  as  Populia  heretofore  answered,  accord- 
ing to  the  relation  of  Macrobius,  lib.  2,  Saturnal. 

If  the  devil  will  not  have  them  to  bag,  he  must 
wring  hard  the  spigot,  and  stop  the  bunghole 

Shocking  as  it  may  be  to  say,  it  has  often  been 
observed  that  women  suddenly  deprived  by  death  of 
their  husbands  are  often,  when  once  the  first  terrible 
mortification  at  their  loss  has  passed  off,  very  eager 
for  sexual  intercourse  for  the  apaisement  of  their 
natural  desires  —  according  as  their  late  partner  may 
have  accustomed  them  to  more  or  less  rich  and  regular 
diet.  Whether  a  saucy-eyed  English  matron  (God 
bless  them),  Egyptian  or  Turkish  dame,  all  are  alike 
in  their  subjection  to  these  laws  of  coynte-hunger  to 
which  nature  has  made  them  amenable.  The  follow- 
ing translation  from  a  Turkish  MS.  illustrates  our 

l)  We  give  the  quotation  in  full  as  no  Author  is  more  easy 
of  misconstruction  than  Master  Rabelais  when  served  up  in 
u  bits  and  snatches  71 . 




A  certain  peasant  of  Anatolia  was  oue  day  at 
Constantinople.  Nature  had  amply  provided  him  with 
those  gifts  which  please  ladies,  and  he  had  a  secret 
presentiment  that  perhaps  his  tool  might  make  his 
fortune.  Had  he  not  seen  many  of  his  countrymen 
succeed  in  the  same  manner,  and  why  should  not  he, 
who  was  one  of  the  best  furnished  men  in  the  coun- 
try, meet  with  equal  good-luck? 

Full  of  these  ideas  he  entered  the  city.  He  soon 
saw  one  of  his  fellow  countrymen,  seated  in  a  shop 
and  surrounded  by  vegetables  and  fruits,  for  he  sold 
to  the  citizens  the  produce  of  market  gardens  in  the 
suburbs  which  were  cultivated  by  some  of  his  country 

The  two  Anatolians  entered  into  conversation,  and 
the  new  comer  told  the  other  of  his  intentions. 

"Matters  could  not  fall  out  better  for  you,"  cried 
the  shop-keeper.  *  Exactly  opposite  here,  lives  a 
widow,  well  off,  and  still  young,  and  who  has  never 
found  a  foot  big  enough  to  fill  her  slipper.  There 
is  the  very  chance  for  you." 

The  young  fellow  to  whom  this  was  addressed,  did 
not  lose  a  word  of  what  was  said.  He  reflected  a 
minute  and  then  hit  on  a  plan. 

"Give  me  one  of  your  gourds, *  he  said  to  his  new  friend. 

"Choose  one,"  replied  the  other. 

He  chose  a  straight  and  tolerably  big  one.  It  was 
as  long  as  the  distance  from  the  wrist  to  the  elbow, 
and  as  thick  as  his  wrist.  He  peeled  it,  and  let  the  white 
flesh  of  the  vegetable  show,  then  cut  off  one  end, 



hollowed  the  gourd  all  through,  and  made  a  small  hole 
at  the  rounded  end. 

That  being  done,  he  opened  his  chulwar,  used  the 
gourd  as  a  sheath  for  the  noble  dagger  which  ladies 
delight  to  polish,  and  then  went  and  pissed  against 
the  wall  under  the  windows  of  the  widow's  house. 

A  negress  slave,  who  through  the  casement  had 
seen  him  talking  to  the  fruiterer,  noticed  with  what 
a  gigantic  instrument  he  was  armed.  She  at  once 
ran  to  inform  her  mistress.  The  latter  approached 
the  window,  saw  it  with  her  own  eyes,  and  was  filled 
with  joy. 

"Go  down,"  she  said  to  her  servant,  "and  bring 

that  man  to  me." 

The  servant  promptly  obeyed  her  mistress,  went 
out,  and  spoke  to  the  fruiterer,  who  called  his  fellow 

*  The  hanum  l)  wishes  to  speak  to  you,"  he  said, 
and  accompanied  the  words  with  a  significant  wink. 

The  man  followed  the  negress  and  was  ushered 
into  the  presence  of  the  widow,  who  was  enveloped 
in  a  veil,  and  who  asked  him  to  sit  next  her  on  a 
divan.  After  the  exchange  of  the  usual  compliments, 
the  widow  asked  him  who  he  was,  whence  he  came, 
and  what  he  was  doing  in  Constantinople.  He  told 
her  his  name,  and  the  village  from  whence  he  came, 
and  added  that  he  had  come  to  the  capital  to  get 
married,  being  encouraged  by  the  success  which  many 
of  his  comrades  who  had  come  to  Constantinople  with 
the  same  purpose,  had  met  with. 

x)  i.e.  lady. 



The  lady  reflected  for  a  few  moments,  and  then  she 
asked  him  to  prove  his  capabilities,  and  give  her  a 
specimen  of  his  powers,  before  sbe  gave  him  a 
definite  answer. 

"Oh,  no,"  he  replied,  "  I  am  a  good  Mussulman, 
and  would  not  for  worlds  commit  a  sin  which  is 
against  the  tenets  of  our  holy  religion." 

The  lady  pressed  him,  and  to  tempt  him  the  more, 
she  laid  hold,  through  his  chahvar,  *)  of  a  handsome 
tool  which  made  her  mouth  water,  but  he  was  resolute 
in  his  determination.  Then  the  lady,  finding  that  he 
would  not  play,  resolved  to  treat  the  affair  seriously, 
and  offered  him  her  hand.  He  accepted  the  offer, 
and  the  following  day  the  marriage  was  celebrated 
at  her  house. 

Night  being  come  the  bridegroom  came  to  his  newly 
married  wife,  took  off  her  veil,  laid  her  on  the  bed, 
and  took  his  place  by  the  side  of  her.  She  being 
very  hot  and  randy,  asked  him  to  satisfy  her  longings;  so, 
with  the  instrument  with  which  nature  had  so  liberally 
endowed  him  he  began  to  work  in  the  proper  place. 

"  Why,  how  is  this  ?  *  said  the  lady  as  she  took  it 
in  her  hand  to  put  it  in  properly.  "I  thought  you 
were  better  furnished." 

*Ah,  but  I  have  two." 

"You  have  two!"  she  cried,  beside  herself  with 
pleasure.  "  Well,  let  me  see  what  you  can  do  with 
this  one." 

With  that  he  continued  the  operation,  and  his  wife 
was  delighted  with  his  magnificent  dagger. 

l)  i.e.,  drawers. 



"  Put  them  both  in !  "  she  cried  in  the  excitement 
of  her  pleasure.  "  Put  them  both  in.  On  good  land 
you  ought  to  sow  with  a  double  dibble !  " 


Referring  to  the  action  which  gives  rise  to  the 
story  on  page  27,  known  to  the  Romans  as  crepitus 
ventris,  and  to  English-Speaking  peoples  as  ''breaking 
of  wind",  it  will  be  of  interest  to  the  curious  reader 
to  note  a  few  authors  who  have  dealt  with  this 
subject.  To  the  too  fastidious  and  would-be  respec- 
table, I  commend  the  lines  found  on  an  old  tombstone: 

*  Let  your  wind  go  free,  wherever  you  be, 
For  it  was  the  wind  that  killed  me." 

Of  classical  writers  we  have  Catullus  (Carmen  xxm), 
Martil  (x,  14),  Juvenal,  Suetonius  (in  Claud.,  xxxn), 
Lampridius  (in  Commod.),  Hesiod,  Diogenes  Laertes 
on  Pythagoras,  Diodorus  Siculus,  Pliny  (L.  xxvm,  c. 
19),  Plutarch,  Aristophanes  (Clouds),  Herodotus,  etc. 
The  Thousand  Nights  and  a  Night  (n,  88;  iv,  160, 
note  2;  v.  99,  35;  xu,  56)  contains  several  rollicking 
anecdotes  on  the  subject ;  Rabelais  has  a  chapter  upon 
the  various  kinds  of  wipe-breeches;  Balzac  has  three 
tales  (The  Merry  jest  of  King  Louis  the  Eleventh;  The 
Clerks  of  St.  Nicholas;  and  The  Merry  Tattle  of  the 
Nuns  of  Poissy)  in  his  inimitable  Droll  Stories;  and 
Zola  devotes  a  chapter  in  his  much  talked-of  novel 
La  Terre  (The  Soil)  to  the  exploits  of  an  old  soldier 
who  was  greatly  gifted  that  way.  In  fact,  in  French 
there  is  quite  a  literature  on  the  subject,  some  of 



the  works  going  so  far  as  to  describe  the  various 
sounds  which  can  be  produced.  Such  is  the  Descrip- 
tions de  six  especes  de  pets. 

Amongst  other  volumes,  I  may  mention  Hart  de 
peter,  —  L'Eloge  du  pet,  —  La  Chezonomie,  ou  V Art  de 
ch....,  —  he  nouveau  Merdiana  (which  contains  a  trans- 
lation of  Swift's  article,  entitled  L'art  de  mediter  sur 
la  garde-robe).  —  Les  Francs-Pet...,  —  L'art  de  desopiler 
la  rate,  VHistoire  de  PeUen-Vair  et  de  la  Peine  des 
Amazones,— Physiologie  inodore,  illustree  et  propre  a, 
plus  d'un  usage,  —  Sirop-au-cul,  ou  VHeureuse  Deli- 
vrance,  —  Gras  et  Maigres,  ou  Nouveau  Merdiana- 
pissa-foirillyala,  veritable  code  et  art  des  chieurs,  pisseurs 
et  foireux,  —  Peteriana,  —  Le  Directeur  des  Estomacs, 
etc.,  etc.  Piron,  M.  de  Malesherbes,  Pere  Kircher  the 
Jesuit,  Rabelais,  Beroalde  de  Verville  (Le  Moyen  de 
parvenir),  and  the  Cent  Nouvelles  Nouvelles,  all  treat 
the  matter ;  which  is  further  expounded  in  the  MSmoires 
de  VAcademie  de  Troyes.  Of  English  writers  I  will 
merely  mention  the  names  of  Swift,  Smollett  (Humphrey 
Clinker;  and  The  Adventures  of  an  Atom),  Sterne 
(Sentimental  Journey),  and  Somerville  [The  Officious 
Messenger  *) 


Lest  any  person,  on  reading  the  note l)  given  at 
page  11  anent  the  clipping  and  burning  off  the  hair 

')  This  bibliographic  note  we  have  borrowed  from  Priapeia 
page  105.  Printed  mdcccxc,  this  book  contains  the  Latin  and 
English,  accompanied  by  learned  Commentaries,  of  the  Sportive 
Epigrams  of  Divers  Poets  on  Priapus. 




from  the  privy  parts,  suppose  that  this  practice  is 
exclusively  oriental,  we  think  it  proper  to  produce 
proof  from  the  ancient  writers  of  Greece  and  Rome 
to  show  that  in  those  countries  also,  the  habit,  at 
least  chiefly  among  the  psedicatores  and  sybarites,  was 
known  to  be  thoroughly  in  vogue.  ') 

In  the  "Manual  of  Classical  Erotology *,  the  learned 
author  states:  gIt  was  not  without  some  art,  that  the 
patients  performed  their  functions.  Their  business, 
however,  consisted  chiefly  in  plucking  out  the  hairs, 
and  to  know  how  to  ply  their  haunches. 

The  patients  took  care  in  the  first  place  to  entirely 
remove  the  hair  from  all  parts  of  their  body  2) ;  from 
the  lips,  arms,  chest,  legs,  the  altar  of  passive  lust, 
the  anus;  Martial  II.  62: 

tf  Pluck  out  the  hair  from  breast  and  legs  and  arms ; 
Thy  rigid  member  must  be  free  from  fur, 

')  Lest  some  ill-disposed  persons  should  imagine  that  we 
have  ourselves  an  admiration  for  females  who  clip  off  the  hair 
from  their  private  parts,  we  beg  leave  to  state  at  once  that 
we  abhor  the  practice.  In  fact,  if  the  truth  must  be  told,  we 
once,  with  carnal  intentions  attacked  a  French  housemaid  who 
we  believed,  was  not  indifferent  to  our  attentions,  and  in 
despite  of  her  protestations  to  respect  her  virginity,  we  rapidly 
thrust  our  hand  up  her  petticoats,  only  to  find  to  our  horror 
that  she  was  clean  depilated,  wore  no  drawers,  (those  incite- 
ments to  voluptuousness)  and  had  not  the  slightest  hairy 
appendage  to  give  mysterious  charm  to  the  spot. 

2)  Always,  however,  excepting  the  head,  for  they  took  great 
care  of  their  head  of  hair. 

Horace  (Epode  XI.  v.  40—43):  "Nothing",  he  says,  "will 
take  away  his  love  for  Lyciscus,  save  another  love  for  a  plump 
youth,  tying  up  his  long  hair". 



We  know  you  do  this,  Labieims,  for  your  lady-love ; 
But  why,  Labienus,  do  this  to  your  anus  ? " 

And  again  ix,  28: 

"  While  you  Chrestus,  appear  thus  with  your  parts  all  hairless, 

With  a  mentula  like  to  the  neck  of  a  vulture, 

A  head  as  shining  as  a  prostitute's  buttocks, 

With  not  a  hair  appearing  on  your  leg, 

And  with  your  pallid  lips  all  shorn  and  bare, 

You  talk  of  Curius,  Camillus,  Numa,  Ancus, 

Of  all  hair-covered  people  that  we  know. 

While  you  thus  spout  big  words  and  threatenings 

Against  theatres  and  against  our  times, 

Let  but  some  big-limbed  man  come  into  sight, 

You  call  him  with  a  nod  and  take  him  off . . . 

And  he  says,  ix,  58: 

■  Nought  is  worse  used  than  the  rags  of  Hedylus, 
Save  one  thing,  which  he  can  never  deny, 
His  anus,  which  is  worse  than  Hedylus's  rags 

In  a  similar  way  he  has  spoken  before  of  the  anus 
of  Hyllus  as  more  worn  by  friction  than  the  last 
penny  of  a  poor  man  (it.  51),  and  Suetonius  speaks 
similarly  of  the  body  of  Otho,  given  to  the  habits  of 
a  Catamite,  and  Catullus  (xxxm)  reproaches  the  younger 
Vibennius:  g  You  could  not  sell  your  hairy  buttocks 
for  a  doit.  * 

For  the  same  reason  Galba  requested  Icelus  to  get 
depilated  before  he  was  to  take  him  aside.  Suetonius, 
Galba,  Ch.  xxn. 

u  He  was  very  much  given  to  the  intercourse  between 
men,  and  amongst  those  he  preferred  men  of  ripe  age, 
exoletes.  It  is  said  that  when  Icelus,  one  of  his  old 
bed-fellows,  came  to  Spain  to  inform  him  of  Nero's 



death,  he,  not  content  with  kissing  him  closely  before 
everyone  present,  asked  him  to  get  at  once  depilated, 
and  then  took  him  aside  with  him  quite  alone.  " 

Those  also  depilated  their  anus,  who  by  favour  of 
a  rough  head  of  hair  and  a  bristly  beard,  tried  other- 
wise to  simulate  the  gravity  of  the  ancient  philosophers. 

Martial  IX.  48. 

"  Of  Democrites,  and  Zenons  and  sham  Platos, 

Of  all  whose  portraits  come  to  us  all  bearded, 

You  talk  to  us  as  though  you  were  Pythagora's  successor, 

And  from  your  chin  hangs  down  a  thickset  beard. 

But  as  a  bearded  man  it  is  a  shame  for  you 

Between  your  buttocks  to  receive  a  rigid  member. " 

Space  will  not  permit  us  to  dwell  upon  this  subject 
at  great  length.  We  may  briefly  then  point  out  that 
not  the  "  patients "  alone  caused  themselves  to  be 
depilated;  men  leading  an  idle,  careless  life  followed 
the  same  practice. 

u  To  pluck  out  the  hair,  get  the  hair  on  the  head 
curled,  to  drink  in  the  baths  to  excess,  these  practices 
prevail  in  the  city;  still  they  cannot  be  said  to  be 
customary;  for  nothing  of  all  this  is  exempt  from 
blame. " 

(Quintilian,  Oratorical  Institutions,  I,  6.) 

On  the  other  hand,  to  depilate  one's  armpits  was 
considered  as  necessary  to  the  cleanliness  of  the  body : 

u  One  man  keeps  himself  tidy,  another  neglects 
himself  more  than  is  right;  one  man  depilates  his 
legs,  another  does  not  depilate  even  his  armpits." 
(Seneca,  letter,  CXIV.) 



Even  the  great  Caesar  did  not  disdain  this  coquetry, 
Suetonius,  J.  Caesar,  ch.  45 ; 

"  He  took  too  much  care  of  his  appearance,  to  the 
point  of  not  only  having  his  beard  removed  with 
nippers,  but  to  get  himself  shaved  and  even  depilated, 
for  which  things  he  was  blamed." 

There  were  people  who  had  women  to  depilate  them. 
Those  women  called  themselves  Ustricules  (from  urere, 
to  burn)  as  they  made  use  of  boiling  dropax  to  burn 
the  hair  on  the  legs  and  the  other  parts  of  the  body. 
Tertullian :  u  He  was  so  effeminate  as  to  use  Ustri- 
cules (Pallium,  ch.  4.)  Saumaise,  commenting  on  this 
page,  p.  284,  has  punned  upon  these  words,  "  Formerly 
the  Ustricules  served  to  depilate  the  legs;  now  they 
serve  to  harass  our  minds." 

The  women  likewise  extirpated  the  hairs,  looking 
upon  the  fleece  of  the  pubes  as  not  proper.  See 
Martial,  XII,  32. 

The  Greeks  did  not  disdain  this  strange  practice 
any  more  than  the  Romans.  Aristophanes,  in  Lysi- 
strata  (V.  89.):— 

u  My  affair  will  be  tidy  with  the  couch-grass  pluck'd 
off. "  In  the  *  Frogs "  he  speaks  of  dancing  girls 
barely  arrived  at  puberty  beginning  to  tear  off  the 
fur  (V.  518-519);  in  the  "Meeting  of  the  Women  \ 
there  is  also  mentioned  a  "depilated  vulva."  (V.  719.) 
That  the  Greeks  preferred  a  bare  pubes  to  a  furred 
one,  though  we  may  be  of  a  different  opinion,  is 
apparent  from  another  passage  of  Aristophanes  in 
8  Lysistrata"  (V.  151-152),  where  a  smooth  pubes  is 
given  as  a  chief  incitement  to  virile  ardour: 

u  If  we  were  to  go  naked  with  a  smooth  pubes, " 



our  husbands  would  get  brisk  and  hot  for  copulation." 
As  the  men  employed  women  to  free  them  of  hair, 
so  women  offered  their  pubes  without  shame  to  men 
for  the  same  office.  Pliny's  bile  rises  at  this  (Nat. 
Hist.,  XXIX,  8.)  *  The  women  are  not  afraid  to  show 
their  pubes.  It  is  but  too  true,  nothing  corrupts 
manners  more  than  the  heart  of  the  medical  man." 

The  Emperors  themselves  did  not  shrink  from  under- 
taking this  office  in  the  case  of  their  concubines. 

(Suetonius,  Domitian,  ch.  22.) 

*  It  was  rumoured,  that  he  was  fond  of  depilating 
his  concubines  himself,  and  bathed  in  the  midst  of 
the  most  infamous  courtezans 


As  throwing  additional  light  upon  the  subject  of 
the  practise  of  Depilation  in  the  East,  we  extract  the 
following  bon  morceau  from  Burton's  "Nights",  where 
it  forms  a  portion  of  the  story  entitled  "The  man  of 
Al-Yaman  and  his  Six  Slave-Girls."  Even  with  the 
exception  of  the  instructive  note,  this  extract  has  a 
fine  flavour  of  Rabelaisian  coarseness,  combined  with 
an  aptness  of  phrase  probably  only  to  be  found  in 
the  Egyptienne  and  her  European  compeer  la  Paris- 
sienne : — 

Praised  be  Allah  who  created  me  and  beautified 

*)  For  fuller  and  more  detailed  information  on  this  subject, 
we  would  refer  the  curious  reader  to  Forberg's  *  Manual  of 
Classical  Erotology71,  where  this  and  sundry  other  cognate 
matters  are  handled  in  a  scholarly  and  most  masterly  manner 
and  the  genuine  Latin  and  Greek  texts  given  to  boot. 



me  and  made  my  embraces  the  end  of  all  desire,  and 
likened  me  to  the  branch  whereto  all  hearts  incline. 
If  I  rise,  I  rise  lightly ;  if  I  sit,  I  sit  prettily ;  I  am 
nimble-witted  at  a  jest  and  merrier-souled  than  mirth 
itself.  Never  heard  I  one  describe  his  mistress,  say- 
ing, "my  beloved  is  the  bigness  of  an  elephant  or 
like  a  mountain  long  and  broad;"  but  rather,  "my 
lady  hath  a  slender  waist  and  a  slim  shape  l).  Fur- 
thermore a  little  food  filleth  me,  and  a  little  water 
quencheth  my  thirst ;  my  sport  is  agile  and  my  habit 
active;  for  I  am  sprightlier  than  the  sparrow  and 
lighter-skipping  than  the  startling. 

My  favours  are  the  longing  of  the  lover  and  the 
delight  of  the  desirer;  for  I  am  goodly  of  shape, 
sweet  of  smile  and  graceful  as  the  bending  Willow- 
wand  or  the  rattan-cane  2)  or  the  stalk  of  the  basil- 
plant;  nor  is  there  any  can  compare  with  me  in 
loveliness,  even  as  saith  one  of  me: 

Thy  shape  with  willow  branch  1  dare  compare, 
And  hold  thy  figure  as  my  fortunes  fair: 
I  wake  each  morn  distraught,  and  follow  thee. 
And  from  the  rival's  eye  in  fear  I  fare. 

It  is  for  the  like  of  me  that  amourists  run  mad 
and  that  those  who  desire  me  wax  distracted.    If  my 

*)  Although  the  Arab's  ideal  of  beauty,  as  has  been  seen 
and  said,  corresponds  with  ours,  the  Egyptians,  (modern)  the 
Maroccans  and  other  negrofied  races  like  "walking  tun-butt" 
as  Clapperton  called  his  amorous  widow. 

2)  Arab.  "Khayzar*  or  B  Khayzaran "  is  the  rattan-palm. 
Those  who  have  seen  this  most  graceful  "  palmijuncus "  in  its 
native  forest  will  recognize  the  neatness  of  the  simile. 



lover  would  draw  me  to  him,  I  am  drawn  to  him; 
and  if  he  would  have  me  incline  to  him,  I  incline  to 
him  and  against  him.  But  now,  as  for  thee,  0  fat 
of  body,  thine  eating  is  the  feeding  of  an  elephant, 
and  neither  much  nor  little  filleth  thee.  When  thou 
liest  with  a  man  who  is  lean,  he  hath  no  ease  of 
thee;  nor  can  he  anyways  take  his  pleasure  of  thee; 
for  the  bigness  of  thy  belly  holdeth  him  off  from  going 
in  unto  thee  and  the  fatness  of  thy  thighs  hindereth 
him  from  coming  at  thy  slit.  What  goodness  is  there 
in  thy  grossness,  and  what  courtesy  of  pleasantness 
in  thy  coarseness?  Fat  flesh  is  fit  for  naught  but 
the  flesher,  nor  is  there  one  point  therein  that  plead- 
eth  for  praise.  If  one  joke  with  thee,  thou  art  angry ; 
if  one  sport  with  thee,  thou  art  sulky;  if  thou  sleep, 
thou  snorest;  it  thou  walk,  thou  lollest  out  thy  tongue; 
if  thou  eat,  thou  art  never  filled.  Thou  art  heavier 
than  mountains,  and  fouler  than  corruption  and  crime. 
Thou  hast  in  thee  nor  agility  nor  benedicite,  nor 
thinkest  thou  of  aught  save  meat  and  sleep.  When 
thou  pissest  thou  swishest ;  if  thou  turd  thou  gruntest 
like  a  bursten  wine-skin  or  an  elephant  transmogrified. 
If  thou  go  to  the  watercloset,  thou  needest  one  to 
wash  thy  gap  and  pluck  out  the  hairs  which  overgrow 
it;  and  this  is  the  extreme  of  sluggishness  and  the 
sign,  outward  and  visible,  of  stupidity  *),  in  short, 

*)  This  is  the  popular  idea  of  a  bushy  "  veil  of  nature "  in 
women:  it  is  always  removed  by  depilatories  and  vellication. 
When  Bilkis,  Queen  of  Sheba,  discovered  her  legs  by  lifting 
her  robe  (Koran  xxvn),  Solomon  was  minded  to  marry  her, 
but  would  not  do  so  till  the  devils  had  by  a  depilatory 
removed  the  hair.    The  popular  preparation  (called  Nurah) 



there  is  no  good  thing  about  thee,  and  indeed  the 
poet  saith  of  thee : — 

"Heavy  and  swollen,  like  an  urine-blader  blown 
With  hips  and  thighs  like  mountain  propping  piles  of  stones; 
Whene'er  she  walks  in  Western  hemisphere,  her  tread 
Makes  far  the  Eastern  world  with  weight  to  moan  and  groan". 

consists  of  quicklime  7  parts,  and  Zirnik  or  orpiment,  3  parts : 
it  is  applied  in  the  Hammam  to  a  perspiring  skin,  and  it 
must  be  washed  off  immediately  the  hair  is  loosened  or  it 
burns  and  discolours.  The  rest  of  the  body-pile  (Sha'arat  opp. 
to  Sha'ar  =  hair)  is  eradicated  by  applying  a  mixture  of  boiled 
honey  with  turpentine  or  other  gum,  and  rolling  it  with  the 
hand  till  the  hair  comes  off.  Men,  I  have  said,  remove  the 
pubes  by  shaving,  and  pluck  the  hair  off  the  armpits,  one  of 
the  vestiges  of  pre- Adamite  man.  A  good  depilatory  is  still 
a  desideratum,  the  best  perfumers  of  London  and  Paris  have 
none  which  they  can  recommend.  The  reason  is  plain:  the 
hair-bulb  can  be  eradicated  only  by  destroying  the  skin. 


See  Page  II  of  present  book  for  further  details. 





Captain  Sir  Richard  Francis  Burton,  the  famous 
Arabic  Scholar,  Traveller,  and  Explorer  Who,  in  his 
Various  Works,  has  done  Very  much  to  draw  aside 
the  Veil  concealing  the  Curious  Mysteries  of  oriental 
"Sexuology"  has  printed  some  Very  remarkable 
Observations  on  the  subject  of  Pederasty,  or  Boy- 
loVe,  Which  it  will  not  be  out  of  place  here  to 
quote — fie  states  *): 

ubsequent  enquiries  in  many  and  distant 
countries  enabled  me  to  arrive  at  the  fol- 
lowing conclusions. 

1.    There  exists  what  I  shall  call  a  8  Sotadic  Zone 
bounded  westwards  by  the  northern  shores  of  the 
Mediterranean  (N.  lat.  43°)  and  by  the  Southern 
(N.  lat.  30°).    Thus  the  depth  would  be  780  to  800 
miles  including  meridional  France,  the  Iberian  Penin- 

l)  Vide  the  tenth  Vol.  of  the  Original  Edition  of  his  famous 
"Nights".  These  notes  on  "Pederasty"  have  not  been 
reproduced  in  the  u  Popular  Edition "  of  the  "  Nights " ;  a 
concession  made  to  British  Philistinism! 



sula,  Italy  and  Grece,  with  the  coast  regions  of  Africa 
from  Marocco  to  Egypt. 

2.  Running  eastward  the  Sotadic  Zone  narrows, 
embracing  Asia-Minor,  Mesopotamia  and  Chaldea, 
Afghanistan,  Sind,  the  Punjab,  and  Kashmir. 

3.  In  Indo-China  the  belt  begins  to  broaden, 
enfolding  China,  Japan  and  Turkistan. 

4.  It  then  embraces  the  South  Sea  Islands  and 
the  New  World  where,  at  the  time  of  its  discovery, 
Sotadic  love  was,  with  some  exceptions,  an  established 
racial  institution. 

5.  Within  the  Sotadic  Zone,  the  Vice  is  popular 
and  endemic,  held  at  the  worst  to  be  a  mere  peccadillo, 
whilst  the  races  to  the  North  and  South  of  the  limits 
here  defined  practise  it  only  sporadically;  amid  the 
opprobrium  of  their  fellows,  who,  as  a  rule,  are 
physically  incapable  of  performing  the  operation  and 
look  upon  it  with  the  liveliest  disgust. 

Before  entering  into  topographical  details  concerning 
Pederasty,  which  I  hold  to  be  geographical  and  climatic, 
not  racial,  I  must  offer  a  few  considerations  of  its 
cause  and  origin.  We  must  not  forget  that  the  love 
of  boys  has  its  noble  sentimental  side.  The  Plato- 
nists  and  pupils  of  the  Academy,  followed  by  the 
Sufis  or  Moslem  Gnostics,  held  such  affection,  pure 
as  ardent,  to  be  the  beau  ideal  which  united  in  man's 
soul  the  creature  with  the  Creator.  Professing  to 
regard  youths  as  the  most  cleanly  and  beautiful  objects 
in  this  phenomenal  world,  they  declared  that  by  loving 
and  extolling  the  chef-d'oeuvre,  corporeal  and  in- 
tellectual, of  the  Demiurgus,  disinterestedly  and  with- 
out any  admixture  of  carnal  sensuality,  they  are  paying 



the  most  fervent  adoration  to  the  Causa  causans. 
They  add  that  such  affection,  passing  as  it  does  the 
love  of  women,  is  far  less  selfish  than  fondness  for 
and  admiration  of  the  other  sex  which,  however 
innocent,  always  suggests  sexuality  and  Easterns 
add  that  the  devotion  of  the  moth  to  the  taper  is 
purer  and  more  fervent  than  the  Bulbul's  love  for 
the  Rose.  Amongst  the  Greeks  of  the  best  ages  the 
system  of  boy-favourites  was  advocated  on  consider- 
ations of  morals  and  politics.  The  lover  undertook 
the  education  of  the  beloved  through  precept  and 
example,  while  the  two  were  conjoined  by  a  tie  stricter 
than  the  fraternal.  Hieronymus  the  Peripatetic  strong- 
ly advocated  it,  because  the  vigorous  disposition  of 
youths,  and  the  confidence  engendered  by  their  associ- 
ation, often  led  to  the  overthrow  of  tyrannies.  Socrates 
declared  that  "  a  most  valiant  army  might  be  composed 
of  boys  and  their  lovers;  for  that  of  all  men  they 
would  be  most  ashamed  to  desert  one  another."  And 
even  Virgil,  despite  the  foul  flavour  of  "  Formosum 
pastor  Corydon,"  could  write: — 

Nisus  amore  pio  pueri. 

The  only  physical  cause  for  the  practice  which 
suggests  itself  to  me  and  that  must  be  owned  to  be 

')  Glycon  the  courtezan  in  Athen.  xiii.  34  declares  that 
■  boys  are  handsome  only  when  they  resemble  women " ;  and 
so  the  Learned  Lady  in  the  Nights  (vol.  V,  160)  declares 
"Boys  are  likened  to  girls  because  folks  say,  Yonder  boy  is 
like  a  girl."  For  the  superior  physical  beauty  of  the  human 
male  compared  with  the  female,  see  the  Nights,  vol.  IV,  15; 
and  the  boy's  voice  before  it  breaks  excels  that  of  any  diva. 



purely  conjectural,  is  that  within  the  Sotadic  Zone 
there  is  a  blending  of  the  masculine  and  feminine 
temperaments,  a  crasis  which  elsewhere  only  occurs 
sporadically.  Hence  the  feminisme  whereby  the  man 
becomes  patiens  as  well  as  agens,  and  the  woman  a 
tribade,  a  votary  of  mascula  Sappho Queen  of 

5)  "  Mascula "  from  the  Priapiscus,  the  over-development  of 
clitoris  (the  veretrum  muliebre,  (in  Arabic,  Abu  Tartur)  habens 
cristam),  which  enabled  her  to  play  the  man.  Sappho  (nat. 
B.  C.  612)  has  been  retoilee  like  Mary  Stuart,  La  Brinvilliers, 
Marie-Antoinette,  and  a  host  of  feminine  names  which  have  a 
savour  not  of  sanctity.  Maximus  of  Tyre  (Dissert  xxiv)  declares 
that  the  Eros  of  Sappho  was  Socratic.  and  that  Gyrinna  and 
Atthis  were  as  Alcibiades  and  Chermides  to  Socrates:  Ovid, 
who  could  consult  documents  now  lost,  takes  the  same  view 
in  the  Letter  of  Sappho  to  Phaon  in  Tristia  ii.  265. 

Lesbia  quid  docuit  Sappho  nisi  amare  puellas? 

Suidas  supports  Ovid.  Longinus  eulogises  the  fpwrtxrj  \iavia 
(a  term  applied  only  to  carnal  love)  of  the  far-famed  ode  to 
Atthis : — 

(Ille  mi  par  esse  videtur***. 

{Heureux!  qui  pres  de  toi  pour  toi  seule  soupire*** 
Blest  as  th'immortal  gods  is  he,  etc.) 

By  its  love  symptoms,  suggesting  that  possession  is  the  sole 
cure  for  passion,  Erasistratus  discovered  the  love  of  Antiochus 
for  Stratonice.  Mure  (Hist,  of  Greek  Literature,  1880)  speaks 
of  the  Ode  to  Aphrodite  (Frag.  I)  as  "  one  in  which  the  whole 
volume  of  Greek  literature  offers  the  most  powerful  concen- 
tration into  one  brilliant  focus  of  the  modes  in  which  amatory 
concupiscence  can  display  itself."  But  Bernhardy,  Bode, 
Richter,  K.  0.  Miiller  and  especially  Welcker  have  made  Sappho 
a  model  of  purity,  much  like  some  of  our  dull  wits  who  have 
converted  Shakespeare,  that  most  debauched  genius,  into  a 
good  British  bourgeois. 



Frictrices  or  Rubbers.    Prof.  Mantegazza  claims  to 
have  discovered  the  cause  of  this  pathological  love, 
this  perversion  of  the  erotic  sense,  one  of  the  mar- 
vellous list  of  amorous  vagaries  which  deserve,  not 
prosecution  but  the  pitiful  care  of  the  physician,  and 
the  study  of  the  physiologist.    According  to  him,  the 
nerves  of  the  rectum  and  the  genitalia,  in  all  cases 
closely  connected,  are  abnormally  so  in  the  pathic 
who    obtains  by  intromission  the  venereal  orgasm 
which  is  usually  sought  through  the  sexual  organs. 
So  amongst  women  there  are  tribads  who  can  procure 
no  pleasure  except  by  foreign  objects  introduced  a 
posteriori.  Hence  his  threefold  distribution  of  Sodomy  l); 
Peripheric  or  anatomical,  caused  by  an  unusual  dis- 
tribution  of  the  nerves  and  their  hyperaesthesia ; 
luxurious,  when  love  a  tergo  is  preferred  on  account 
of  the  narrowness  of  the  passage;  and  (3)  the  Psy- 
chical.   But  this  is  evidently  superficial :  the  question 
is  what  causes  this  neuropathy,  this  abnormal  dis- 
tribution and  condition  of  the  nerves  *)  ? 

')  The  Arabic  Sahhakah.  the  Tractatrix  or  Subigitatrix,  who 
has  been  noticed  in  vol.  IV,  134.  Hence  to  Lesbianise  (Xsaat&iv) 
and  tribassare  (tgiasad'ccL) ;  the  former  applied  to  the  love  of 
woman  for  woman,  and  the  latter  to  its  mecanique;  this  is 
either  natural,  as  friction  of  the  Labia  and  insertion  of  the 
clitoris  when  unusually  developed;  or  artificial  by  means  of 
the  fascinum,  the  artificial  penis  (the  Persian  "  Mayajang 
the  patte  de  chat,  the  banana-fruit  and  a  multitude  of  other 
succedanea.  As  this  feminine  perversion  is  only  glanced  at  in 
The  Nights,  I  need  hardly  enlarge  upon  the  subject. 

8)  Plato  (symp.)  is  probably  mystical  when  he  accounts  for 
such  passions  by  there  being  in  the  beginning  three  species 
of  humanity,  men,  women,  and  men-women  or  androgyne. 




As  Prince  Bismarck  finds  a  difference  between  the 
male  and  female  races  of  history,  so  I  suspect  a 
mixed  physical  temperament  effected  by  the  manifold 
subtle  influences  massed  together  in  the  word  climate. 
Something  of  the  kind  is  necessary  to  explain  the  fact 
of  this  pathological  love  extending  over  the  greater 
portion  of  the  habitable  world,  without  any  apparent 
connection  of  race  or  media,  from  the  polished  Greek 
to  the  cannibal  Tupi  of  the  Brazil.  Walt  Whitman 
speaks  of  the  ashen  grey  faces  of  onanists :  the  faded 
colours,  the  puffy  features  and  the  unwholesome  com- 
plexion of  the  professed  pederast  with  his  peculiar 
cachectic  expression,  indescribable  but  once  seen  never 
forgotten,  stamp  the  breed,  and  Dr.  G.  Adolph  is 
justified  in  declaring  "Alle  Gewohnheits  paederasten 

When  the  latter  were  destroyed  by  Zeus  for  rebellion,  the  two 
others  were  individually  divided  into  equal  parts.  Hence  each 
division  seeks  its  other  half  in  the  same  sex ;  the  primitive 
man  prefers  men,  and  the  primitive  woman  women.  C'est  beau, 
but— is  it  true?  The  idea  was  probably  derived  from  Egypt, 
which  supplied  the  Hebrews  with  andrognic  humanity;  and 
thence  it  passed  to  extreme  India,  where  Shiva  as  Ardhanari 
was  male  on  one  side  and  female  on  the  other  side  of  the 
body,  combining  paternal  and  maternal  qualities  and  func- 
tions. The  first  creation  of  humans  (Gen.  I.  27  was  herma- 
phrodite (=  Hermes  and  Venus)  masculum  et  famiinam  creavit 
eos— Male  and  female  created  he  them— on  the  sixth  day, 
with  the  command  to  increase  and  multiply  (ibid.  v.  28)  while 
Eve,  the  woman,  was  created  subsequently.  Meanwhile,  say 
certain  Talmudists,  Adam  carnally  copulated  with  all  races  of 
animals.  Sec.  L'Anandryne,  in  Mirabeau's  Erotika  Biblion, 
where  Antoinette  Bourgnon  laments  the  undoubling  which 
disfigured  the  work  of  God,  producing  monsters  incapable  of 
independent  self- reproduction  like  the  vegetable  kingdom. 



erkennen  sich  einander  schnell,  oft  mit  einen  Blick." 
This  has  nothing  in  common  with  the  feminisme 
which  betrays  itself  in  the  pathic  by  womanly  gait, 
regard  and  gesture:  it  is  a  something  sui  generis; 
and  the  same  may  be  said  of  the  colour  and  look  of 
the  young  priest  who  honestly  refrains  from  women 
or  their  substitutes.  Dr.  Tardieu,  in  his  well-known  work 
"Etude  medico-legale  sur  les  Attentats  aux  Mceeurs", 
and  Dr.  Adolph,  note  a  peculiar  infundibuliform  dis- 
position of  the  "After",  and  a  smoothness  and  want 
of  folds  even  before  any  abuse  has  taken  place,  together 
with  special  forms  of  the  male  organs  in  confirmed 
pederasts.  But  these  observations  have  been  rejected 
by  Caspar,  Hoffmann,  Brouardel  and  Dr.  J.  H.  Henri 
Coutagne  (Notes  sur  la  Sodomie,  Lyon,  1880),  and  it 
is  a  medical  question  whose  discussion  would  here  be 
out  of  place. 

The  origin  of  Pederasty  is  lost  in  the  night  of 
ages:  but  its  historique  has  been  carefully  traced  by 
many  writers,  especially  Virey  Rosenbaum  2)  and 
M.  H.  E.  Meier  3).  The  ancient  Greeks  who,  like  the 
modern  Germans,  invented  nothing  but  were  great 
improvers  of  what  other  races  invented,  attributed  the 

')  De  la  femme,  Paris,  1827. 

2)  Die  Lustsuche  des  Alterthum's,  Halle,  1839. 

8)  See  his  exhaustive  article  on  (Grecian)  "  Paederastie"  in 
the  Allgemeine  Encyclopcedie  of  Ersch  u.  Gruber,  Leipzig, 
Brockhaus,  1837.  He  carefully  traces  it  through  the  several 
states,  Dorians,  v&olians,  Ionians,  the  Attic  cities  and  those  of 
Asia  Minor.  For  these  details  I  must  refer  my  readers  to 
Mr.  Meier ;  a  full  account  of  these  would  fill  a  volume,  not 
the  section  of  an  essay. 



formal  apostolate  of  Sotadism  to  Orpheus,  whose 
stigmata  were  worn  by  the  Thracian  women: 

— Oninenque  refugerat  Orpheus 
Feemineam  venerem ; — 

llle  etiam  Thracum  populis  fuit  auctor,  amorem 
In  teneres  transferre  mares :  citraque  juventam 
iEtatis  breve  ver,  et  primos  carpere  flores. 

Ovid.  Met.  x.  79—85. 

Euripides  proposed  Laius  father  of  Oedipus  as  the 
inaugurator,  whereas  Timaeus  declared  that  the  fashion 
of  making  favourites  of  boys  was  introduced  into 
Greece  from  Crete,  for  Malthusian  reasons,  said  Aris- 
totle (Pol.  ii.  10)  attributing  it  to  Minos.  Herodotus, 
however,  knew  far  better,  having  discovered  (ii  c.  80) 
that  the  Orphic  and  Bacchic  rites  were  originally 
Egyptian.  But  the  Father  of  History  was  a  traveller 
and  an  annalist  rather  than  an  archaeologist,  and  he 
tripped  in  the  following  passage  (I  C.  135)  "As  soon 
as  they  (the  Persians)  hear  of  any  luxury,  they  instantly 
make  it  their  own,  and  hence,  among  other  matters, 
they  have  learned  from  the  Hellenes  a  passion  for 
boys"  ("Unnatural  lust"  says  modest  Rawlinson). 
Plutarch  (De  Malig,  Herod,  xm)  *)  asserts  with  much 
more  probability  that  the  Persians  used  eunuch  boys 
according  to  the  Mos  Graecia,  long  before  they  had 
seen  the  Grecian  main. 

In  the  Holy  Books  of  the  Hellenes,  Homer  and 
Hesiod,  dealing  with  the  heroic  ages,  there  is  no 
trace  of  pederasty,  although,  in  a  long  subsequent 

')  Against  which  see  Henri  Estienne,  Apologie  pour  Herodote 
a  society  satire  of  XVIth  century,  lately  reprinted  by  Liseux. 



generation  Lucian  suspected  Achilles  and  Patroclus, 
as  he  did  Orestes  and  Pylades,  Theseus  and  Pirithous. 
Homer's  praises  of  beauty  are  reserved  for  the  femi- 
nines,  especially  his  favourite  Helen.  But  the  Dorians 
of  Crete  seem  to  have  commended  the  abuse  to  Athens 
and  Sparta,  and  subsequently  imported  it  into  Taren- 
tum,  Agrigentum  and  other  colonies.  Ephorus  in 
Strabo  (x.  4  §  21)  gives  a  curious  account  of  the 
violent  abduction  of  beloved  boys  by  the  lover;  of 
the  obligations  of  the  ravisher  to  the  favourite  l)  and 
of  the  marriage  ceremonies  which  lasted  two  months. 
See  also  Plato  Laws  i.  c.  8.  Servius  (Ad.  Mneid.  x. 
325)  informs  us  "De  Cretensibus  accepimus,  quod  in 
amore  puerorum  intemperantus  fuerunt,  quod  postea 
in  Laconas  et  in  totam  Grseciam  translatum  est."  The 
Cretans,  and  afterwards  their  apt  pupils  the  Chalcidi- 
ans,  held  it  disreputable  for  a  beautiful  boy  to  lack  a 
lover.  Hence  Zeus,  the  national  Doric  God  of  Crete, 
loved  Ganymede  2) ;  Apollo,  another  Dorian  deity,  loved 

')  In  Sparta  the  lover  was  called  sianv7]lccg  and  the  beloved 
as  in  Thessaly  al'trig. 

9)  The  more  I  study  religions,  the  more  I  am  convinced  that 
man  never  worshipped  anything  but  himself.  Zeus,  who  became 
Jupiter,  was  an  ancient  King,  according  to  the  Cretans,  who 
were  entitled  liars  because  they  showed  his  burial-place.  From 
a  deified  ancestor  he  would  become  a  local  god,  like  the 
Hebrew  Jehovah,  as  opposed  to  Chemosh  of  Moab ;  the  name 
would  gain  amplitude  by  long  time  and  distant  travel,  and  the 
old  island  chieftain  would  end  in  becoming  the  demiurgus. 
Ganymede  (who  possibly  gave  rise  to  the  old  Lat.  "  Catamitus ") 
was  probably  some  fair  Phyrgian  boy  ("son  of  Tros")  who  in 
process  of  time  became  a  symbol  of  the  wise  man  seized  by 
the  eagle  (perspicacity)  to  be  raised  amongst  the  Immortals; 



Hyacinth,  and  Hercules,  a  Doric  hero  who  grew  to 
be  a  sungod,  loved  Hylas  and  a  host  of  others :  thus 
Crete  sanctified  the  practice  by  the  examples  of  the 
gods  and  demi-gods.  But  when  legislation  came,  the 
subject  had  qualified  itself  for  legal  limitation,  and  as 
such  was  undertaken  by  Lycurgus  and  Solon,  accord- 
ing to  Xenophon  (Lac.  ii.  13)  who  draws  a  broad 
distinction  between  the  honest  love  of  boys  and  dis- 
honest (ai%i?Tog)  lust. 

They  both  approved  of  pure  pederastia,  like  that 
of  Harmodius  and  Aristogiton  ;  but  forbade  it  with 
serviles,  as  degrading  to  a  free  man.  Hence  the  love 
of  boys  was  spoken  of  like  that  of  women  (Plato : 
Phaedrus  ;  Repub.  vi.  c.  19  and  Xenophon,  Synop.  iv.  10) 
e.  g.,  *  There  was  once  a  boy,  or  rather  a  youth,  of 
exceeding  beauty  and  he  had  very  many  lovers 9 — 
this  is  the  language  of  Hafiz  and  Sa'adi.  iEschylus, 
Sophocles  and  Euripides  were  allowed  to  introduce  it 
upon  the  stage,  for  u  many  men  were  as  fond  of 
having  boys  for  their  favourites  as  women  for  their 
mistresses ;  and  this  was  a  fashion  in  many  well- 
regulated  cities  of  Greece."  Poets  like  Alcseus,  Ana- 
creon,  Agathon,  and  Pindar  affected  it  and  Theognis 
sang  of  a  "  beautiful  boy  in  the  flower  of  his  youth. " 
The  statesmen  Aristides  and  Themistocles  quarrelled 
over  Stesileus  of  Teos  ;  and  Pisistratus  loved  Charmus, 
who  first  built  an  altar  to  puerile  Eros,  while  Charmus 
loved  Hippias,  son  of  Pisistratus.    Demosthenes  the 

and  the  chaste  myth  simply  signified  that  only  the  prudent 
are  loved  by  the  gods.  But  it  rotted  with  age,  as  do  all 
things  human.  For  the  Pederastia  of  the  gods,  see  Bayle 
under  Chrysippe. 



orator  took  into  keeping  a  youth  called  Cnosion, 
greatly  to  the  indignation  of  his  wife.  Xenophon 
loved  Clinias  and  Autolycus  ;  Aristotle,  Hernias,  Theo- 
dectes  l)  and  others ;  Empedocles,  Pausanias  ;  Epicu- 
rus, Pytocles;  Aristippus,  Eutichydes,  and  Zeno  with 
his  stoics  had  a  philosophic  disregard  for  women, 
affecting  only  pederastia.  A  man  in  Athenaeus  (iv. 
c.  40)  left  in  his  will  that  certain  youths  he  had  loved 
should  fight  like  gladiators  at  his  funeral ;  and  Chari- 
cles  in  Lucian  abuses  Callicratidas  for  his  love  of 
u  sterile  pleasures. "  Lastly  there  was  the  notable  affair 
of  Alcibiades  and  Socrates,  the  B  sanctus  paederasta 9  2) 
being  violemment  soupconne  when  under  the  mantle : 
non  semper  sine  plaga  ab  eo  surrexit.  Athenaeus 
(v.  c.  13)  declares  that  Plato  represents  Socrates  as 
absolutely  intoxicated  with  his  passion  for  Alcibiades 3). 

*)  See.  Dissertation  sur  les  idees  morales  des  Grecs  et  sur 
les  dangers  de  lire  Platon.  Par  M.  Aude,  Bibliophile,  Lemon- 
nyer,  Rouen,  1879.  This  is  the  pseudonym  of  the  late  Octave 
Delepierre,  who  published  with  Gay,  but  not  the  Editio 
Princeps — which,  if  I  remember  rightly,  contains  much  more 

2)  The  phrase  of  J.  Matthias  Gesner,  Comm.  Reg.  Soc. 
Goettingen  i.  1-32.  It  was  founded  upon  Erasmus'  *  Sancte 
Socrate,  ora  pro  nobis",  and  the  article  was  translated  by 
M.  Alcide  Bonneau,  Paris,  Liseux,  1877. 

3)  The  subject  has  employed  many  a  pen,  e.  g.  Alcibiade 
Fanciullo  a  Scola,  D.  P.  A.  (supposed  to  be  Pietro  Aretino — 
ad  captandum  ?)  Oranges,  par  Juan  Wart,  1652 :  small  square 
8  vo.  of  pp.  102,  including  3  preliminary  pp.  and  at  end  an 
unpaged  leaf  with  4  sonnets,  almost  Venetian,  by  V.  M.  There 
is  a  re-impression  of  the  same  date,  a  small  12  mo.  of  longer 
format,  pp.  124  with  pp.  2  for  sonnets;  in  1862  the  imprimerie 
Racon,  printed  102  copies  in  8°,  of  pp.  1V.-108,  and  in  1863 



The  ancients  seem  to  have  held  the  connection  impure, 
or  Juvenal  would  not  have  written — 

Inter  Socraticos  notissima  fossa  cinsedos, 

followed  by  Firmicus  (vii.  14)  who  speaks  of  u  Socratici 
paedicones  It  is  the  modern  fashion  to  doubt  the 
pederasty  of  the  master  of  Hellenic  Sophrosyne,  the 
"  Christian  before  Christianity "  ;  but  such  a  world- 
wide term  as  Socratic  love  can  hardly  be  explained 
by  the  lucus-a-non-lucendo  principle.  We  are  overapt 
to  apply  our  nineteenth  century  prejudices  and  pre- 

it  was  condemned  by  the  police  as  a  liber  spurcissimus  atque 
excrandus  de  criminis  sodomici  laude  et  arte.  This  work 
produced  "  Alcibiade  Enfant  a  l'ecole  *,  traduit  pour  la  premiere 
fois  de  l'ltalien  de  Ferrante  Pallavicini,  Amsterdam,  chez 
l'ancien  Pierre  Marteau,  mdccclxvi.  Pallavicini  (nat.  1618), 
who  wrote  against  Rome,  was  beheaded,  set.  26  (March  5, 1644) 
at  Avignon  by  the  vengeance  of  the  Barberini :  he  was  a  bel 
esprit  deregle,  nourri  d'etudes  antiques  and  a  memb.  of  the 
Acad.  DegP  Incogniti.  His  peculiarities  are  shown  by  his 
u  Opere  Scelte",  2  vols  12  mo.  Villafranca,  mdclxiii;  these  do 
not  include  Alcibiade  Fanciullo,  a  dialogue  between  Philotimus 
and  Alcibiades  which  seems  to  be  a  mere  skit  at  the  Jesuits 
and  their  Peche  philosophique.  Then  came  the  "  Dissertation 
sur  Alcibiade  Fanciullo  a  Scola 8  traduit  de  l'ltalien  de 
Giambattista  Baseggio  et  accompagnee  de  notes  et  d'une  post- 
face  par  un  bibliophile  francais  (M.  Gustave  Brunet,  Librarian 
of  Bordeaux):  Paris,  J.  Gay,  1861— un  8vo.  of  pp.  78  (paged) 
254  copies.  The  same  Baseggio  printed  in  1850  his  Disquisi- 
zione  (23  copies)  and  claims  for  F.  Pallavicine  the  authorship 
of  Alcibiades  which  the  Manuel  du  Libraire  wrongly  attributes 
to  M.  Girol.  Adda  in  1859.  I  have  heard  of  but  not  seen  the 
"  Amator  fornaceus,  amator  ineptus  *  (Palladii,  1633)  supposed 
by  some  to  be  the  origin  of  Alcibiade  Fanciullo;  but  most 
critics  consider  it  a  poor  and  insipid  production. 



possessions  to  the  morality  of  the  ancient  Greeks 
who  would  have  specimen'd  such  squeamishness  in 
Attic  salt. 

The  Spartans,  according  to  Agnon  the  Academic 
(confirmed  by  Plato,  Plutarch  and  Cicero),  treated 
boys  and  girls  in  the  same  way  before  marriage : 
hence  Juvenal  (xi.  173)  uses  u  Lacedaemonius  "  for  a 
pathic,  and  other  writers  apply  it  to  a  tribade.  After 
the  Peloponnesian  war,  which  ended  in  B.  C.  404,  the 
use  became  merged  in  the  abuse.  Yet  some  purity 
must  have  survived,  even  amongst  the  Boeotians,  who 
produced  the  famous  Narcissus  *),  described  by  Ovid 
(Met.  iii.  339)  :— 

Multi  illuin  juvenes,  multae  cupiere  puellae ; 
Nulli  ilium  juvenes,  nullse  tetigere  puellae  :  8) 

for  Epaminondas,  whose  name  is  mentioned  with  three 
beloveds,  established  a  Holy  Regiment  composed  of 
mutual  lovers,  testifying  the  majesty  of  Eros  and 
preferring  to  a  discreditable  life  a  glorious  death. 

1)  The  word  is  from  vccQur},  numbness,  torpor,  narcotism : 
the  flowers,  being  loved  by  the  infernal  gods,  were  offered  to 
the  Furies.  Narcissus  and  Hippolytus  are  often  assumed  as 
types  of  morosa  voluptas,  masturbation  and  clitorisation  for 
nymphomania :  certain  mediaeval  writers  found  in  the  former 
a  type  of  the  Saviour ;  and  Mirabeau  a  representation  of  the 
androgynous  or  first  Adam:  to  me,  Narcissus  suggests  the  Hindu 
Vishnu  absorbed  in  the  contemplation  of  his  own  perfections. 

2)  The  verse  of  Ovid  is  parallel'd  by  the  song  of  Al-Zahir- 
al-Jazari  (Ibn  Khali,  m,  720). 

Ilium  impuberem  amaverunt  mares;  puberem  feminae. 
Gloria  Deo !  nunquam  amatoribus  carebit. 



Philip's  reflections  on  the  fatal  field  of  Chaeroneia 
form  their  fittest  epitaph.  At  last  the  Athenians, 
according  to  ^Eschines,  officially  punished  Sodomy 
with  death ;  but  the  threat  did  not  destroy  bordels  of 
boys,  like  those  of  Karachi ;  the  Porneia  and  Porno- 
boskeia,  where  slaves  and  "  pueri  venales "  "stood", 
as  the  term  was,  near  the  Pnyx,  the  city  walls  and  a 
certain  tower,  also  about  Lycabettus  (iEsch.  contra 
Tim.) ;  and  paid  a  fixed  tax  to  the  state.  The  pleasures 
of  society  in  civilized  Greece  (I)  seem  to  have  been 
sought  chiefly  in  the  heresies  of  love— Hetairesis  ') 
and  Sodatism. 

It  is  calculated  that  the  French  of  the  sixteenth 
century  had  four  hundred  names  for  the  parts  genital, 
and  three  hundred  for  their  use  in  coition.  The  Greek 
vocabulary  is  not  less  copious,  and  some  of  its  pede- 
rastic  terms,  of  which  Meier  gives  nearly  a  hundred, 
and  its  nomenclature  of  pathologic  love  are  curious 
and  picturesque  enough  to  merit  quotation. 

To  live  the  life  of  Abron  (the  Argive)  i.  e.  That 
of  a  7ri<r%£w,  pathic  or  passive  lover. 

The  Agathonian  song. 

l)  The  venerable  society  of  prostitutes  contained  three  chief 
classes.  The  first  and  lowest  were  the  Dicteriads,  so  called 
from  Diete  (Crete)  who  imitated  Pasiphae,  wife  of  Minos,  in 
preferring  a  bull  to  a  husband ;  above  them  was  the  middle 
class,  the  Aleutridae  who  were  the  Almahs  or  professional 
musicians,  and  the  aristocracy  was  represented  by  the  Hetairai, 
whose  wit  and  learning  enabled  them  to  adorn  more  than  one 
page  of  Grecian  history.  The  grave  Solon,  who  had  studied 
in  Egypt,  established  a  vast  Dicterion  (Philemon  in  his 
Delphica),  or  bordel,  whose  proceeds  swelled  the  revenue  of 
the  Republic. 




Aischrourgia  =  dishonest  love,  also  called  Akolasia, 
Akrasia,  Arrenokoitia,  etc. 

Alcinoan  youths,  or  "non-conformists," 

In  cute  curanda  plus  aequo  operata  Juventus. 

Alegomenos,  the  *  Unspeakable",  as  the  pederast 
was  termed  by  the  Council  of  Ancyra :  also  the  Agrios, 
Apolaustus  and  Akolastos. 

Androgine,  of  whom  Ansonius  wrote  (Epig.  Lxviii. 

Ecce  ego  sum  factus  femina  de  puero. 

Badas  and  Badizein  =  clunes  torquens:  also  Bata- 
los  =  a  catamite. 

Catapygos,  Katapygosyne  =  puerarius  and  cata- 
dactylium  from. 

Dactylion,  the  ring,  used  in  the  sense  ofNerissa's, 
but  applied  to  the  corollarium  puerile. 

Cinaedus  (Kinaidos),  the  active  lover  (toiccv)  derived 
either  from  his  kinetics  or  quasi  (xvuv  ctihoog)  =  dog- 
modest,  also  Spatalocinaedus  (lascivia  fluens)  —  a  fair 

Chalcidissare  (Khalkidizein)  from  Chalcis  in  Euboea, 
a  city  famous  for  love  a  posteriori;  mostly  applied 
to  le  lechement  des  testicules  by  children. 

Clazomenae  =  the  buttocks,  also  a  sotadic  disease, 
so-called  from  the  Ionian  city  devoted  to  Aversa 
Venus;  also  used  of  a  pathic. 

— et  tergo  femina  pube  vir  est. 

Embasicoetas,  prop,  a  link-boy  at  marriages,  also 
a  "night-cap"  drunk  before  bed,  and  lastly  an  effe- 



rainate ;  one  who  perambulavit  omnium  cubilia  (Catullus). 
See  Encolpius1  pun  upon  the  Embasicete  in  Satyricon, 
cap.  iv. 

Epipedesis,  the  carnal  assault. 

Geiton  lit.  "Neighbour"  the  beloved  of  Encolpius, 
which  has  produced  the  Fr.  Giton  =  Bardache,  Ital. 
bardascia  from  the  Arab.  Baradaj,  a  captive,  a  slave ; 
the  augm.  form  is  Polygeiton. 

Hippias  (tyranny  of)  when  the  patient  of  (woman 
or  boy)  mounts  the  agent.  Aristoph.  Vesp.  502.  So 
also  Kelitizein  =  peccare  superne  or  equum  agitare 
supermini  of  Horace. 

Mokhtheria,  depravity  with  boys. 

Paidika,  whence  paedicare  (act)  and  paedicari  (pass) ; 
so  in  the  Latin  poet: — 

PEnelopes  primam  DIdonis  prima  sequatur, 
Et  primam  CAni,  syllaba  prima  REmi. 

Pathicos,  Pathicus,  a  passive,  like  Malakos  (mala- 
cus,  mollis,  facilis),  Malchio,  Trimalchio  (Petronius), 
Malta,  Maltha,  and  in  Horace  (Sat.  n.  25). 

Malthinus  tunicis  demissis  ambulat. 
Praxis  =  the  malpractice. 

Pygisma  =  buttockry,  because  most  actives  end 
within  the  nates,  being  too  much  excited  for  further 

Phoenicissare  (\poivixi%siv)  —  cunnilingere  in  tempore 
menstruum,  quia  hoc  vitium  in  Phoenicia  generata 
solebat  (Thes.  Erot.  Ling,  Lat.) ;  also  irrumer  en  miel. 

Phicidissare,  denotat  actum  per  canes  commissum 



quando  lambunt  cunnos  vel  testiculos  (Suetonius) : 
also  applied  to  pollution  of  childhood. 

Samorium  flores  (Erasmus,  Prov.  xxin.)  alluding  to 
the  androgynic  prostitutions  of  Samos. 

Siphniassare  (<ri(pvioi^siv,  from  Siphnos,  hod.  Sifanto 
Island)  =  digito  podicem  fodere  ad  pruriginem  res- 
tinguendam,  says  Erasmus  (see  Mirabeau's  Erotika 
Biblion,  Anoscopie). 

Thrypsis  =  the  rubbing. 

Pederastia  had  in  Greece,  I  have  shown,  its  noble 
and  ideal  side :  Rome  however,  borrowed  her  mal- 
practices, like  her  religion  and  polity,  from  those 
ultra-material  Etruscans  and  debauched  with  a  brazen 
face.  Even  under  the  Republic,  Plautus  (Casin.  n;  21) 
makes  one  of  his  characters  exclaim,  in  the  utmost 
sangfroid,  "Ultro  te,  amator,  apage  te  adorsomeo!" 
With  increased  luxury  the  evil  grew,  and  Livy  notices 
(xxxix,  13),  at  the  Bacchanalia,  plura  virorum  inter 
sese  quam  fceminarum  stupra.  There  where  individual 
protests,  for  instance  S.  Q.  Fabius  Maximus  Servilianus 
(Consul  U.  C.  612)  punished  his  son  for  dubia  castitas; 
and  a  private  soldier,  C.  Plotius,  killed  his  military 
Tribune,  Q.  Luscius,  for  unchaste  proposals.  The  Lex 
Scantinia  (Scatinia?),  popularly  derived  from  Scanti- 
nius  the  tribune  and  of  doubtful  date  (B.  C.  226?) 
attempted  to  abate  the  scandal  by  fine,  and  the  Lex 
Julia  by  death;  but  they  were  trifling  obstacles  to 
the  flood  of  infamy  which  surged  in  with  the  Empire. 
No  class  seems  then  to  have  disdained  these  "sterile 
pleasures" :  Ton  n'attachait  point  alors  a  cette  espece 
d'amour  une  note  d'infamie,  comme  en  pais  de  chre- 
tiente,  says  Bayle  under   "Anacreon".     The  great 



Caesar,  the  Cinsedus  calvus  of  Catullus,  was  the  hus- 
band of  all  the  wives  and  the  wife  of  all  the  husbands 
in  Rome  (Suetonius,  cap.  lii);  and  his  soldiers  sang 
in  his  praise,  Gallias  Caesar  subegit,  Nicomedes  Caesa- 
rem  (Suet,  cies  xlix.)  ;  whence  his  sobriquet  "Fornix 
Byrthinicus".    Of  Augustus  the  people  chaunted. 

Videsne  ut  Cinsedus  orbem  digito  temperet? 

Tiberius,  with  his  pisciculi  and  greges  exoletorura, 
invented  the  Symplegma  or  nexus  of  Sellarii,  agentes 
et  patientes  in  which  the  spinthriae  (lit.  women's 
bracelet's)  were  connected  in  a  chain  by  the  bond  of 
flesh  l)  (Seneca  Qusest.  Nat.) :  Of  this  refinement,  which 
in  the  earlier  part  of  the  nineteenth  century  was 
renewed  by  sundry  Englishmen  at  Naples,  Ausonius 
wrote  (Epig.  cxix.  I). 

Tres  uno  in  lecto :  stuprum  duo  perpetiuntur ; 
And  Martial  had  said  (xn.  43). 

Quo  symplegmate  quinque  copulentur ; 
Qua  plures  teneantur  a  catena ;  etc. 

Ausonius  recounts  of  Caligula  he  so  lost  patience  that 
he  forcibly  entered  the  priest,  M.  Lepidus,  before  the 
sacrifice  was  completed.  The  beautiful  Nero  was 
formally  married  to  Pythagoras  (or  Doryphoros)  and 
afterwards  took  to  wife  Sporus  who  was  first  subjected 

*)  This  and  Saint  Paul  (Romans  i,  27)  suggested  to  Caravaggio 
his  picture  of  Saint  Rosario  (in  the  Museum  of  the  Grand 
Duke  of  Tuscany),  showing  a  circle  of  thirty  men  turpiter 




to  castration  of  a  peculiar  fashion ;  he  was  then 
named  Sabina  after  the  deceased  spouse,  and  claimed 
queenly  honours.  The  u  Othonis  et  Trajani  pathici * 
were  famed ;  the  great  Hadrian  openly  loved  Antinous 
and  the  wild  debaucheries  of  Heliogabalus  seem  only 
to  have  amused,  instead  of  disgusting,  the  Romans. 

Uranopolis  allowed  public  lupanaria  where  adults 
and  meritorii  pueri,  who  began  their  career  as  early 
as  seven  years,  stood  for  hire  :  the  inmates  of  these 
cauponae  wore  sleeved  tunics  and  dalmatics  like  women. 
As  in  modern  Egypt,  pathic  boys,  we  learn  from 
Catullus,  haunted  the  public  baths.  Debauchees  had 
signals  like  freemasons,  whereby  they  recognised  one 
another.  The  Greek  Skematizein  was  made  by  closing 
the  hand  to  represent  the  scrotum  and  raising  the 
middle  finger  as  if  to  feel  whether  a  hen  had  eggs, 
tater  si  les  poulettes  ont  Tceuf :  hence  the  Athenians 
called  it  Catapygon  or  sodomite  and  the  Romans 
digitus  impudicus  or  infamis,  the  *  medical  finger  "  l) 
of  Rabelais  and  the  Chiromantists.  Another  sign  was 
to  scratch  the  head  with  the  minimus  — digitulo  caput 
scabere  (Juv.  ix.  133)  2).  The  prostitution  of  boys 
was  first  forbidden  by  Domitian  ;  but  Saint  Paul,  a 
Greek,  had  formally  expressed  his  abomination  of 
Le  Vice  (Rem.  i.  26  ;  1  Cor.  vi.  8)  and  we  may  agree 

')  Properly  speaking  *  Medicus  is  the  third  or  ring-finger,  as 
shown  by  the  old  Chiromantist  verses. 

Est  pollex  Veneris ;  sed  Jupiter  indice  gaudet, 
Saturnus  medium ;  Sol  medicumque  tenet. 
2)  So  Seneca  uses  ■  digito  scalpit  caput ".    The  modern 

Italian  does  the  same  by  inserting  the  thumb-tip  between  the 

index  and  medius  to  suggest  the  clitoris. 



with  Grotius  (de  Verit.  n  c.  13)  that  early  Christianity 
did  much  to  suppress  it.  At  last  the  Emperor  The- 
odosius  punished  it  with  fire  as  a  profanation, 
because  sacrosanctum  esse  debetur  hospitium  virilis 

In  the  pagan  days  of  Imperial  Rome  her  literature 
makes  no  difference  betwen  boy  and  girl.  Horace 
naively  says  (Sat.  n.  119) : 

Ancilla  aut  verna  est  praesto  puer; 
and  with  Hamlet,  but  in  a  dishonest  sense  : — 

— Man  delights  me  not 
Nor  woman  neither. 

Similarly  the  Spaniard,  Martial,  who  is  a  mine  of  such 
pederastic  allusions  (xi.  46) : — 

Sive  puer  arrisit,  sive  puella  tibi. 

That  marvellons  satyricon  which  unites  the  wit  of 
Moliere  l)  with  the  debaucheries  of  Piron,  whilst  the 

*)  What  can  be  wittier  than  the  now  trite  Tale  of  the 
Ephesian  Matron,  whose  dry  humour  is  worthy  of  "  The 
Nights "  ?  No  wonder  that  it  has  made  the  grand  tour  of  the 
world.  It  is  found  in  the  neo-Phaedrus,  the  tales  of  MusaBus 
and  in  the  Septem  Sapientes,  as  the  "  Widow  which  was  com- 
forted". As  the  "Fabliau  de  la  Femme  qui  se  fit  putain  sur 
la  fosse  de  son  mari",  it  tempted  Brantome  and  La  Fontaine; 
and  Abel  Remusat  shows  in  his  "Contes  Chinois"  that  it  is 
well  known  to  the  Middle  Kingdom.  Mr.  Walter  K.  Kelly 
remarks,  that  the  most  singular  place  for  such  a  tale  is  the 
"  Rule  and  Exercise  of  Holy  Dying  *  by  Jeremy  Taylor,  who 
introduces  it  into  his  chap,  v.—*  Of  the  Contingencies  of 
Death  and  Treating  our  Dead".  But  in  those  days  divines 
were  not  mealy-mouthed. 



writer  has  been  described,  like  Rabelais,  as  purissimus 
in  puritate,   is   a   kind   of  Triumph  of  Pederasty. 
Geiton,  the  hero,  a  handsome  curly-pated  hobbledehoy 
of  seventeen,  with  his  calinerie  and  wheedling  tongue, 
is  courted  like  one  of  the  sequor  sexius  :  his  lovers 
are  inordinately  jealous  of  him,  and  his  desertion  leaves 
deep  scars  upon  the  heart.    But  no  dialogue  between 
man  and  wife  in  extremis  could  be  more  pathetic  than 
that  in  the  scene  where  shipwreck  is  imminent.  Else- 
where every  one  seems  to  attempt  his  neighbour  :  a 
man,   alte  succinctus,  assails  Ascyltos ;  Lycus,  the 
Tarentine  skipper,  would  force  Encolpius,  and  so  forth  : 
yet  we  have  the  neat  and  finished  touch  (cap.  vn)  :— 
"The  lamentation  was  very  fine  (the  dying  man  having 
manumitted  his  slaves)  albeit  his  wife  wept  not  as 
though  she  loved  him.    How  were  it  had  he  not  behaved 
to  her  so  well?" 

Erotic  Latin  Glossaries l)  give  some  ninety  words 
connected  with  Pederasty  and  some,  which  "speak 
with  Roman  simplicity",  are  peculiarly  expressive. 

*)  Glossarium  Eroticum  Lingua}  Latinae,  sive  Theogoniae, 
legum  et  morum  nuptialum  apud  Romanos  explanatio  nova, 
auctore  P.P.  (Parisiis,  Dondey-Dupre,  1826,  in-8°)  P.P.  is  sup- 
posed to  be  the  Chevalier  Pierre  Pierrugues,  an  engineer  who 
made  a  plan  of  Bordeaux,  and  who  annotated  the  Erotica  Biblion. 
Gay  writes,  "On  s'est  servi  pour  cet  ouvrage  des  travaux  in- 
edits  de  M.  le  baron  de  Schonen,  etc.  Quant  au  chevalier 
Pierre  Pierrugues,  qu'on  designait  comme  l'auteur  de  ce  savant 
volume,  son  existence  n'est  pas  bien  averee,  et  quelques  biblio- 
graphes  persistent  a  penser  que  ce  nom  cache  la  collaboration 
du  baron  de  Schonen  et  d'^loi  Johanneau.  Other  glossicists, 
as  Blondeau  and  Forberg  have  been  printed  by  Liseux,  Paris. 




"Aversa  Venus"  alludes  to  women  being  treated  as 
bovs:  hence  Martial,  translated  by  Piron,  addresses 
Mistress  Martial  (v.  44):— 

Teque  puta,  cunnos,  uxor,  habere  duos. 

The  capillatus  or  comatus  is  also  called  calamis- 
trarus,  the  darling  curled  with  crisping  irons;  and 
he  is  an  Effeminatus,  i.  e.  qui  muliebra  patitur;  or  a 
Delicatus,  slave  or  eunuch  for  the  use  of  the  Draucus, 
Puerarius  (boy-lover)  or  Dominus  (Mart.  xi.  71).  The 
Divisor  is  so  called  from  his  practice  Hillas  dividere 
or  csedere,  something  like  Martial's  cacare  mentulam 
or  Juvenal's  Hesternae  occurrere  casnaa.  Facere  vicibus 
(Juv.  vii.  238),  incestare  se  invicem  or  muruum  facere 
(Plaut.  Trin.  ii.  437),  is  described  as  "a  puerile  vice", 
in  which  the  two  take  turns  to  be  active  and  pas- 
sive: they  are  also  called  Gemelli  and  Fratres  = 
compares  in  praedicatione.  Illicita  libido  is  =  prae- 
postera  seu  postica  Venus,  and  is  expressed  by  the 
picturesque  phrase  indicare  (seu  incurvare)  aliquem. 
Depilatus,  divellere  pilos,  glaber,  laevis,  and  nates 
pervellere  are  allusions  to  the  Sotadic  toilette.  The 
fine  distinction  between  demittere  and  dejicere  caput 
are  worthy  of  a  glossary,  while  pathica  puella,  puera, 
putus,  pullipremo,  pusio,  pygiaca  sacra,  quadrupes, 
scarabseus  and  smerdalius  explain  themselves. 

From  Rome  the  practice  extended  far  and  wide  to 
her  colonies,  especially  the  Provincia  now  called  Pro- 
vence. Athenaeus  (xn.  26)  charges  the  people  of 
Massilia  with  "acting  like  women  out  of  luxury" ; 
and  he  cites  the  saying  "May  you  sail  to  Massilia!" 



as  if  it  were  another  Corinth.  Indeed  the  whole 
Keltic  race  is  charged  with  Le  Vice  by  Aristotle  (Pol. 
ii.  66),  Strabo  (iv.  199)  and  Diodorus  Siculus  (v.  32). 
Roman  civilisation  carried  also  pederasty  to  Northern 
Africa,  where  it  took  firm  root,  while  the  negro  and 
negroid  race  to  the  South  ignore  the  erotic  perver- 
sion, except  where  imported  by  foreigners  into  such 
Kingdoms  as  Bornu  and  Haussa.  In  old  Mauritania, 
now  Marocco1),  the  Moors  are  notable  sodomites; 
Moslems,  even  of  saintly  houses,  are  permitted  openly 
to  keep  catamites,  nor  do  their  disciples  think  worse 
of  their  sanctity  for  such  licence:  in  one  case  the 
English  wife  failed  to  banish  from  the  home  "that 
horrid  boy." 

Yet  pederasty  is  forbidden  by  the  Koran.  In  chap, 
iv.  20.  we  read;  "And  if  two  (men)  among  you  commit 
the  crime,  then  punish  them  both,"  the  penalty  being 

!)  This  magnificent  country,  which  the  petty  jealousies  of 
Europe  condemn,  like  the  glorious  regions  about  Constantinople, 
to  mere  barbarism,  is  tenanted  by  three  Moslem  races.  The 
Berbers,  who  call  themselves  Tamazight  (plur.  of  Amazigh) 
are  the  Gaetulian  indigenes  speaking  an  Africo-Semitic  tongue 
(See  Essai  de  grammaire  Kabyle,  etc.,  par  A.  Hanoteau,  Paris, 
Benjamin  Duprat).  The  Arabs,  descended  from  the  conquerors 
in  our  eighth  century,  are  mostly  nomads  and  camel-breeders. 
Third  and  last  are  the  Moors  proper,  the  race  dwelling  in 
towns,  a  mixed  breed  originally  Arabian  but  modified  by  six 
centuries  of  Spanish  residence,  and  showing  by  thickness  of 
feature  and  a  parchment-colored  skin,  resembling  the  American 
Octoroon's,  a  negro  innervation  of  old  date.  The  latter  are 
well  described  in  "  Morocco  and  the  Moors  %  etc.  (Sampson 
Low  &  C°,  1876),  by  my  late  friend  Dr.  Arthur  Leared,  whose 
work  I  should  like  to  see  reprinted. 




some  hurt  or  damage  by  public  reproach,  insult  or 
scourging.  There  are  four  distinct  references  to  Lot 
and  the  Sodomites  in  chapters  vn.  78;  xi.  77-84; 
xxvi.  160-174  and  xxix,  28-36.  In  the  first  the  Pro- 
phet commissioned  to  the  people  says,  "Proceed  ye 
to  a  fulsome  act  wherein  no  creature  hath  foregone 
ye?  Verily  ye  come  to  men  in  lieu  of  women  lust- 
fully." We  have  then  an  account  of  the  rain  which 
made  an  end  of  the  wicked,  and  this  judgment  on  the 
cities  of  the  plain  is  repeated  with  more  detail  in  the 
second  reference.  Here  the  angels,  generally  supposed 
to  be  three,  Gabriel,  Michael  and  Raphael,  appeared 
to  Lot  as  beautiful  youths,  a  sore  temptation  to  the 
sinners,  and  the  godly  man's  arm  was  straitened  con- 
cerning his  visitors  because  he  felt  unable  to  protect 
them  from  the  erotic  vagaries  of  his  fellow  towns- 
men. He  therefore  shut  his  doors  and  from  behind 
them  argued  the  matter :  presently  the  riotous  assembly 
attempted  to  climb  the  wall  when  Gabriel,  seeing  the 
distress  of  his  host,  smote  them  on  the  face  with  one 
of  his  wings  and  blinded  them,  so  that  all  moved  off 
crying  for  aid  and  saying  that  Lot  had  magicians  in 
his  house.  Hereupon  the  "Cities"  which,  if  they  ever 
existed,  must  have  been  Fellah  villages,  were  uplifted ; 
Gabriel  thrust  his  wing  under  them  and  raised  them 
so  high  that  the  inhabitants  ot  the  lower  heaven  (the 
lunar  sphere)  could  hear  the  dogs  barking  and  the 
cocks  crowing.  Then  came  the  rain  of  stones:  these 
were  clay  pellets  baked  in  hellfire,  streaked  white  and 
red,  or  having  some  mark  to  distinguish  them  from 
the  ordinary,  and  each  bearing  the  name  of  its  des- 
tination, like  the  missiles  which  destroyed  the  host  of 



Abrahat-al- Ashram  !).  Lastly  the  "Cities"  were  turned 
upside  down  and  cast  upon  earth.  These  circumstan- 
tial unfacts  are  repeated  at  full  lengh  in  the  other 
two  chapters;  but  rather  as  an  instance  of  Allah's 
power  than  as  a  warning  against  pederasty,  which 
Mohammed  seems  to  have  regarded  with  philosophic 
indifference.  The  general  opinion  of  his  followers  is 
that  it  should  be  punished  like  fornication,  unless  the 
offenders  made  a  public  act  of  penitence.  But  here, 
as  in  adultery,  the  law  is  somewhat  too  clement,  and 
will  not  convict  unless  four  credible  witnesses  swear 
to  have  seen  rem  in  re.  I  have  noticed  (vol.  i.  211) 
the  vicious  opinion  that  the  Ghilman  or  Wuldan,  the 
beautiful  boys  of  paradise,  the  counterparts  of  the 
Houris,  will  be  lawful  catamites  to  the  True  Believers 
in  a  future  state  of  happiness:  the  idea  is  nowhere 
countenanced  in  Al-Islam ;  and  although  I  have  often 
heard  debauchees  refer  to  it,  the  learned  look  upon 
the  assertion  as  scandalous. 

As  in  Marocco,  so  the  Vice  prevails  throughout 
the  old  regencies  of  Algiers,  Tunis  and  Tripoli  and 
all  the  cities  of  the  South  Mediterranean  seaboard, 
whilst  it  is  unknown  to  the  Nubians,  the  Berbers  and 
the  wilder  tribes  dwelling  inland.  Proceeding  Eastward 
we  reach  Egypt,  that  classical  region  of  all  abominations 
which,  marvellous  to  relate,  flourished  in  closest 
contact  with  men  leading  the  purest  of  lives,  models 

')  Thus  somewhat  agreeing  with  one  of  the  multidudinous 
modern  theories  that  the  Pentapolis  was  destroyed  by  dis- 
charges of  meteoric  stones  during  a  tremendous  thunder-storm. 
Possible; —  but  where  are  the  stones? 



of  moderation  and  morality,  of  religion  and  virtue. 
Amongst  the  ancient  Copts,  Le  Vice  was  part  and 
portion  of  the  Ritual,  and  was  represented  by  two 
male  partridges  alternately  copulating  (Interp.  in  Priapi 
Carm.  xvn).  The  evil  would  have  gained  strength  by 
the  invasion  of  Cambyses  (B.  C.  524),  whose  armies, 
after  the  victory  over  Psammenitus,  settled  in  the 
Nile- Valley,  and  held  it,  despite  sundry  revolts,  for 
some  hundred  and  ninety  years.  During  these  six 
generations  the  Iranians  left  their  mark  upon  Lower 
Egypt  and,  especially,  as  the  late  Rogers  Bey  proved, 
upon  the  Fayyum,  the  most  ancient  Delta  of  the  Nile  !). 
Nor  would  the  evil  be  diminished  by  the  Hellenes 
who  under  Alexander  the  great,  "Liberator  and  Saviour 
of  Egypt"  (B.  C.  332),  extinguished  the  native  dynas- 
ties: the  love  of  the  Macedonian  for  Bagoas  the 
eunuch  being  a  matter  of  history.  From  that  time, 
and  under  the  rule  of  the  Ptolemies  the  morality 
gradually  decayed;  the  Canopic  orgies  extended  into 
private  life,  and  the  debauchery  of  the  men  was  equalled 
only  by  the  depravity  of  the  women.  Neither  Chris- 
tianity nor  Al-Islam  could  effect  a  change  for  the 
better;  and  social  morality  seems  to  have  been  at  its 
worst  during  the  past  century,  when  Sonnini  travelled 
(A.  D.  1717))  The  French  officer,  who  is  thoroughly 
trustworthy,  draws  a  dark  picture  of  the  widely-spread 
criminality,  especially  of  the  bestiality  and  the  sodomy 

')  To  this  Iranian  domination  I  attribute  the  use  of  many 
Persic  words  which  are  not  yet  obsolete  in  Egypt.   "  Bakhshish 
for  instance,  is  not  intelligible  in  the  Moslem  regions  west  of 
the  Nile-Valley,  and  for  a  present  the  Moors  say  Hadiyah, 
regalo  or  favor. 



(chap,  xv.)  which  formed  the  "delight  of  the  Egyp- 
tians." During  the  Napoleonic  conquest,  Jaubert  in 
his  letter  to  General  Bruix  (p.  19)  says,  *Les  Arabes 
et  les  Mamelouks  ont  traite  quelques-uns  de  nos 
prisonniers  comme  Socrate  traitait,  dit-on,  Alcibiade. 
II  fallait  penr  ou  y  passer."  Old  Anglo-Egyptians 
still  chuckle  over  the  tale  of  Sa'd  Pasha  and  M.  de 
Ruyssenaer,  the  high-dried  and  highly  respectable 
Consul- General  for  the  Netherlands,  who  was  solemnly 
advised  to  make  the  experiment,  active  and  passive, 
before  offering  his  opinion  upon  the  subject.  In  the 
present  age,  extensive  intercourse  with  Europeans  has 
produced,  not  a  reformation  but  a  certain  reticence 
amongst  the  upper  classes:  they  are  as  vicious  as 
ever,  but  they  do  not  care  to  display  their  vices  to 
the  eyes  of  mocking  strangers. 

Syria  and  Palestine,  another  ancient  focus  of  abo- 
minations, borrowed  from  Egypt,  and  exaggerated  the 
worship  of  androgynic  and  hermaphroditic  deities. 
Plutarch  (De  Iside)  notes  that  the  old  Nilotes  held 
the  moon  to  be  of  "male-female  sex",  the  men 
sacrificing  to  Luna  and  the  women  to  Lunus  *),  Isis 
also  was  a  hermaphrodite,  the  idea  being  that  Aether 
or  Air  (the  lower  heavens)  was  the  menstruum  of 

')  Arnobius  and  Tertullian,  with  the  arrogance  of  their  caste 
and  its  miserable  ignorance  of  that  symbolism  which  often 
concealed  from  vulgar  eyes  the  most  precious  mysteries,  used 
to  taunt  the  heathen  for  praying  to  deities  whose  sex  they 
ignored :  tf  Consuistis  in  precibus  Seu  tu  Deus  seu  tuDea,  dicere! " 
These  men  would  know  everything;  they  made  God  the  merest 
work  of  man's  brains,  and  armed  him  with  a  despotism  of 
omnipotence  which  rendered  their  creation  truly  dreadful. 



generative  nature ;  and  Damascius  explained  the  tenet 
by  the  all-fruitful  and  prolific  powers  of  the  atmos- 
phere. Hence  the  fragment  attributed  to  Orpheus, 
the  song  of  Jupiter  (Air). — 

All  things  from  Jove  descend 
Jove  was  a  male,  Jove  was  a  deathless  bride; 
For  men  call  Air,  of  two-fold  sex,  the  Jove. 

Julius  Firmicus  asserts  that  *  The  Assyrians  and  part 
of  the  Africans  *  (Along  the  Mediterranean  seaboard?) 
"hold  Air  to  be  the  chief  element  and  adore  its 
fanciful  figure  (imaginata  figura),  consecrated  under 
the  name  of  Juno  or  the  Virgin  Venus.  *  *  *  Their 
companies  of  priests  cannot  duly  serve  her  unless  they 
effeminate  their  faces,  smooth  their  skins,  and  disgrace 
their  masculine  sex  by  feminine  ornaments.  You  may 
see  men  in  their  very  temples,  amid  general  groans, 
enduring  miserable  dalliance  and  becoming  passives 
like  women  (viros  muliebra  pati),  and  they  expose, 
with  boasting  and  ostentation,  the  pollution  of  the 
impure  and  immodest  body. 8  Here  we  find  the  religious 
significance  of  eunuchry. 

It  was  practised  as  a  religious  rite  by  the  Tympa- 
notribas  or  Gallus  !),  the  castrated  votary  of  Rhea  or 
Bona  Mater,  in  Phrygia  called  Cybele,  self-mutilated 
but  not  in  memory  of  Atys  ;  and  by  a  host  of  other 
creeds:  even  Christianity,  as  sundry  texts  show2), 

')  Gallus  lit.  =  a  cock,  in  pornologic  parlance  is  a  capon, 
a  castrato. 

2)  The  texts  justifying  or  conjoining  castration  are  Matt. 
xviii  8-9;  Mark  ix.  43-47;  Luke  xxm.  29  and  Col.  hi.  5.  Saint 
Paul  preached  (1  Corin.  vn.  29)  that  a  man  should  live  with 



could  not  altogether  cast  out  the  old  possession. 
Here  too  we  have  an  explanation  of  Sotadic  love  in 
its  second  stage,  when  it  became,  like  cannibalism,  a 
matter  of  superstition.  Assuming  a  nature-implanted 
tendency,  we  see  that  like  human  sacrifice  it  was  held 
to  be  the  most  acceptable  offering  to  the  goddess  in 
the  Orgia  or  sacred  ceremonies,  a  something  set  apart 
for  peculiar  worship.  Hence  in  Rome,  as  in  Egypt, 
the  temples  of  Isis  (Inachidos  limina,  Isiacae  sacraria 
Lunse)  were  centres  of  sodomy  and  the  religious  practice 
was  adopted  by  the  grand  priestly  castes  from  Meso- 
potamia to  Mexico  and  Peru. 

We  find  the  earliest  written  notices  of  the  Vice  in 
the  mythical  destruction  of  the  Pentapolis  (Gen.  xix.), 
Sodom,  Gomorrah  ( — 'Amirah,  the  cultivated  country), 
Adama,  Zeboi'm,  and  Zoar  or  Bela.  The  legend  has 
been  amply  embroidered  by  the  Rabbis,  who  made  the 

his  wife  as  if  he  had  none.  The  Abelian  heretics  of  Africa 
abstained  from  women  because  Abel  died  virginal.  Origen 
mutilated  himself  after  interpreting  too  rigorously  Matth.  xix. 
12,  and  was  duly  excommunicated.  But  his  disciple,  the  Arab 
Valerius,  founded  (A.  D.  250)  the  castrated  sect  called  Valerians 
who,  persecuted  and  dispersed  by  the  Emperors  Constantine 
and  Justinian,  became  the  spiritual  fathers  of  the  modern 
Skopzis.  These  eunuchs  first  appeared  in  Russia  at  the  end 
of  the  xith.  century,  when  two  Greeks,  John  and  Jephrem, 
were  metropolitans  of  Kiew;  the  former  was  brought  thither, 
in  A.  D.  1089,  by  Princess  Anna  Wassewolodowna  and  is  called 
by  the  chronicles  Nawje  or  the  Corpse.  But  in  the  early  part 
of  the  last  century  (1715-1733)  a  sect  arose  in  the  circle  of 
Uglitseh  and  in  Moscow,  at  first  called  Clisti  or  flagellants 
which  developed  into  the  modern  Skopzi.  For  this  extensive 
subject  see  De  Stein  (Zeitschrift  fur  Ethn.  Berlin,  1875)  and 
The  Ethnology  of  the  Sixth  Sense  by  Dr.  Jacobus. 



Sodomites  do  every  thing  a  I'envers :  e.  g.  if  a  man 
were  wounded  he  was  fined  for  bloodshed  and  was 
compelled  to  fee  the  offender  ;  and  if  one  cut  off  the 
ear  of  a  neighbour's  ass  he  was  condemned  to  keep 
the  animal  till  the  ear  grew  again.  The  Jewish 
doctors  declare  the  people  to  have  been  a  race  of 
sharpers  with  rogues  for  magistrates,  and  thus  they 
justify  the  judgment  which  they  read  literally.  But 
the  traveller  cannot  accept  it.  I  have  carefully  examined 
the  lands  at  the  North  and  at  the  South  of  that  most 
beautiful  lake,  the  so-called  Dead  Sea,  whose  tranquil 
loveliness  backed  by  the  grand  plateau  of  Moab,  is 
an  object  of  admiration  to  all  save  patients  suffering 
from  the  strange  disease  "Holy  Land  on  the  Brain1)." 
But  I  found  no  traces  of  craters  in  the  neighbourhood, 
no  signs  of  vulcanism,  no  remains  of  u  metoric  stones," 
the  asphalt  which  named  the  water  is  a  mineralised 
vegetable  washed  out  of  the  limestones,  and  the 
sulphur  and  salt  are  brought  down  by  the  Jordan 
into  a  lake  without  issue.  I  must  therefore  look  upon 
the  mystery  as  a  myth  which  may  have  served  a 
double  purpose.  The  first  would  be  to  deter  the  Jew 
from  the  Malthusian  practices  of  his  pagan  predeces- 
sors, upon  whom  obloquy  was  thus  cast,  so  far 
resembling  the  scandalous  and  absurd  legend  which 
explained  the  names  of  the  children  of  Lot  by  Pheine 
and  Thamma  as  "  Moab  "  (Mu-ab)  the  water  or  semen 
of  the  father,  and  "  Ammon  "  as  mother's  son,  that 
is,  bastard.    The  fable  would  also  account  for  the 

\)  See  the  marvellously  absurd  description  of  the  glorious 
"Dead  Sea"  in  the  Purchas  v.  84. 



fissure  containing  the  lower  Jordan  and  the  Dead  sea, 
which  the  late  Sir  R.  I.  Murchison  used  wrong-headedly 
to  call  a  *  Volcano  of  Depression "  :  this  geological 
feature,  that  cuts  off  the  river-basin  from  its  natural 
outlet  the  Gulf  of  Eloth  (Akabah),  must  date  from 
myriads  of  years  before  there  were  "  Cities  of  the 

But  the  main  object  of  the  ancient  lawgiver, 
Osarsiph,  Moses  or  the  Moseidae,  was  doubtless  to 
discountenance  a  perversion  prejudical  to  the  increase 
of  the  population.  And  he  speaks  with  no  uncertain 
voice,  u  Whoso  lieth  with  a  beast  shall  surely  be  put 
to  death  (Exod.  xxn.  19) :  If  a  man  lie  with  mankind 
as  he  lieth  with  a  woman,  both  of  them  have  com- 
mitted an  abomination  :  they  shall  surely  be  put  to 
death  ;  their  blood  shall  be  upon  them "  (Levit.  xx.  13  ; 
where  v.  v.  15-16  threaten  with  death  man  and  woman 
who  lie  with  beasts).  Again,  there  shall  be  no  whore 
of  the  daughters  of  Israel  nor  a  sodomite  of  the  sons 
of  Israel  (Deut.  xxn.  5). 

The  old  commentators  on  the  Sodom  myth  are  most 
unsatisfactory;  e.  g.  Parkurst  s.  v.  Kadesh.  "From 
hence  we  may  observe  the  peculiar  propriety  of  this 
punishment  of  Sodom  and  of  the  neighbouring  cities. 
By  their  sodomitical  impurities  they  meant  to  acknow- 
ledge the  Heavens  as  the  cause  of  fruitfulness  inde- 
pendently  upon,    and  in   opposition   to  Jehovah 

J)  Jehovah  here  is  made  to  play  an  evil  part  by  destroying 
men  instead  of  teaching  them  better.  But,  u  Nous  faisons  les 
dieux  a  notre  image  et  nous  portons  dans  le  ciel  ce  que  nous 
voyons  sur  la  terre."  The  idea  of  Yahweh  or  Yah  is  pro- 
bably Egyptian,  the  Ankh  or  ever-living  One:  the  etymon, 



therefore  Jehovah,  by  raining  upon  them  not  genial 
showers  but  brimstone  from  heaven,  not  only  destroyed 
the  inhabitants,  but  also  changed  all  that  country, 
which  was  before  as  the  garden  of  God,  into  brimstone 
and  salt  that  is  not  sown  nor  beareth,  neither  any 
grass  groweth  therein." 

It  must  be  owned  that  to  this  Pentapolis  was  dealt 
very  hard  measure  for  religiously  and  diligently 
practising  a  popular  rite  which  a  host  of  cities  even 
in  the  present  day,  as  Naples  and  Shiraz,  to  mention 
no  others,  affect  for  simple  luxury  and  affect  with 
impunity.  The  myth  may  probably  reduce  itself  to 
very  small  proportions,  a  few  Fellah  villages  destroyed 
by  a  storm,  like  that  which  drove  Brennus  from 

The  Hebrews  entering  Syria  found  it  religionised 
by  Assyria  and  Babylonia,  whence  Accadian  Ishtar 
had  passed  west  and  had  become  Ashtoreth,  Ashtaroth  or 
Ashirah  the  Anaitis  of  Armenia,  the  Phoenician  Astarte 
and  the  Greek  Aphrodite,  the  great  Moon-goddess  2)  who 

however,  was  learned  at  Babylon  and  is  still  found  amongst 
the  cuneiforms. 

')  The  name  still  survives  in  the  Shajarat  al-Ashara,  a  clump 
of  trees  near  the  village  Al-Ghajar  (of  the  Gypsies)  at  the 
foot  of  Hermon. 

2)  I  am  not  quite  sure  that  Astarte  is  not  primarily  the 
planet  Venus;  but  I  can  hardly  doubt  that  Prof.  Max  Muller 
and  Sir  G.  Cox  are  mistaken  in  bringing  from  India  Aphrodite 
the  Dawn  and  her  attendants,  the  Charites  identified  with  the 
Vedic  Harits.  Of  Ishtar,  in  Accadia,  however,  Roscher  seems 
to  have  proved  that  she  is  distinctly  the  Moon  sinking  into 
Amenti  (the  west,  the  Underworld)  in  search  of  her  lost  spouse 
Izdubar,  the  Sun-god.    This  again  is  pure  Egyptianism. 



is  queen  of  Heaven  and  Love.  In  another  phase  she 
was  Venus  Mylitta  =  the  Procreatrix,  in  Chaldaic 
Mauludata,  and  in  Arabic,  Moawallidah,  she  who  bringeth 
forth.  She  was  worshipped  by  men  habited  as  women 
and  vice  versa;  for  which  reason  in  the  Torah  (Deut 
xx.  5)  the  sexes  are  forbidden  to  change  dress.  The 
male  prostitutes  were  called  Kadesh  the  holy,  the 
women  being  Kadeshah,  and  doubtless  gave  themselves 
up  to  great  excesses.  Eusebius  (De  Bit.  Const,  in  c. 
55)  describes  a  school  of  impurity  at  Aphac,  where 
women  and  g  Men  who  were  not  men  "  practised  all 
manner  of  abominations  in  honour  of  the  Demon  (Venus). 
Here  the  Phrygian  symbolism  of  Kybele  and  Attis 
(Atys)  had  become  the  Syrian  Ba'al  Tammuz  and 
Astarte,  and  the  Grecian  Dionsea  and  Adonis,  the 
anthropomorphic  forms  of  the  two  greater  lights.  The 
site,  Apheca,  now  Wadi  al-Afik  on  the  route  from 
Bayrut  to  the  Cedars,  is  a  glen  of  wild  and  wondrous 
beauty,  fitting  frame-work  for  the  loves  of  goddess 
and  demigod:  and  the  ruins  of  the  temple  destroyed 
by  Constantine  contrast  with  Nature's  work,  the 
glorious  fountain,  splendidior  vitro,  which  feeds  the 
river  Ibrahim  and  still  at  times  Adonis  runs  purple 
to  the  sea 

')  In  this  classical  land  of  Venus  the  worship  of  Ishtar- 
Ashtaroth  is  by  no  means  obsolete.  The  Metawali  heretics, 
a  people  of  Persian  descent  and  Shiite  tenets,  and  the  peasantry 
of  "Bilad  B'sharrah  which  I  would  derive  from  Bayt  Ashirah, 
still  pilgrimage  to  the  ruins,  and  address  their  vows  to  the 
Sayyidat  al-Kabirah,  the  Great  Lady.  Orthodox  Moslems  accuse 
them  of  abominable  orgies,  and  point  to  the  lamps  and  rags 
which  they  suspend  to  a  tree  entitled  Shajarat  all-Sitt — the 



The  Phoenicians  spread  this  androgynic  worship  over 
Greece.  We  find  the  consecrated  servants  and  votaries 
of  Corinthian  Aphrodite  called  Hierodouli  (Strabo  vm. 
6);  who  aided  the  ten  thousand  courtezans  in  gracing 
the  Venus-temple:  from  this  excessive  luxury  arose 
the  proverb  popularised  by  Horace.  One  of  the  head- 
quarters of  the  cult  was  Cyprus  where,  as  Servius 
relates  (Ad.  Mn.  n.  632),  stood  the  simulacre  of  a 
bearded  Aphrodite,  with  a  feminine  body  and  costume, 
sceptered  and  mitred  like  a  man.  The  sexes  when 
worshipping  it  exchanged  habits,  and  here  the  virginity 
was  offered  in  sacrifice:  Herodotus  (i.  c.  199)  describes 
this  defloration  at  Babylon  but  sees  only  the  shameful 
part  of  the  custom  which  was  a  mere  consecration  of 
a  tribal  rite.  Everywhere  girls  before  marriage  belong 
either  to  the  father  or  to  the  clan  and  thus  the  maiden 
paid  the  debt  due  to  the  public  before  becoming  private 
property  as  a  wife.  The  same  usage  prevailed  in 
ancient  Armenia  and  in  parts  of  Ethiopia ;  and  Hero- 
dotus tells  us  that  a  practice  very  much  like  the 
Babylonian  u  is  found  also  in  certain  parts  of  the 
Island  of  Cyprus: "  it  is  noticed  by  Justin  (xvm.  c.  5) 
and  probably  it  explains  the  u  Succoth  Benoth "  or 
Damsels'  booths  which  the  Babylonians  transplanted 

Lady's  tree — an  Acacia  Albida  which,  according  to  some 
travellers,  is  found  only  here  and  at  Sayda  (Sidon)  where  an 
avenue  exists.  The  people  of  Kasrawan,  a  Christian  province 
in  the  Libanus,  inhabited  by  a  peculiarly  prurient  race,  also 
hold  high  festival  under  the  far-famed  Cedars,  and  their  women 
sacrifice  to  Venus  like  the  Kadashah  of  the  Phoenicians.  This 
survival  of  old  superstition  is  unknown  to  missionary  "Hand- 
books", but  amply  deserves  the  study  of  the  anthropologist. 



to  the  cities  of  Samaria  1).  The  Jews  seem  very 
successfully  to  have  copied  the  abominations  of  their 
pagan  neighbours,  even  in  the  matter  of  the  *  dog "  2). 
In  the  reign  of  wicked  Rehoboam  (B.  C.  975)  *  There 
were  also  sodomites  in  the  land  and  they  did  according 
to  all  the  abominations  of  the  nations  which  the  Lord 
cast  out  before  the  children  of  Israel 9  (1  Kings  xiv. 
20).  The  scandal  was  abated  by  jealous  King  Asa 
(B.  C.  958)  whose  grandmother  1)  was  high-priestess 
of  Priapus  (princeps  in  sacris  Priapi) :  he  "  took  away 
the  sodomites  out  of  the  land  (I  Kings  xv.  12).  Yet 
the  prophets  were  loud  in  their  complaints,  especially 
the  so-called  Isaiah  (B.  C.  760)  *  except  the  Lord  of 
Hosts  had  left  to  us  a  very  small  remnant,  we  should 
have  been  as  Sodom  "  (1.  9) ;  and  strong  measures 
were  required  from  good  king  Josiah  (B.  C.  641)  who 
amongst  other  things,  u  brake  down  the  houses  of  the 
sodomites  that  were  by  the  house  of  the  Lord,  where 
the  women  wove  hangings  for  the  grove "  (2  Kings 

1)  Some  commentators  understand  "the  tabernacles  sacred 
to  the  reproductive  powers  of  women  * ;  and  the  Rabbis  declare 
that  the  emblem  was  the  figure  of  a  setting  hen. 

2)  "Dog"  is  applied  by  the  older  Jews  to  the  Sodomite,  and 
thus  they  understand  the  "price  of  a  dog"  which  could  not 
be  brought  into  the  Temple  (Deut.  xxm.  18).  I  have  noticed 
it  in  one  of  the  derivations  of  cincedus  and  can  only  remark 
that  it  is  a  vile  libel  upon  the  canine  tribe. 

8)  Her  name  was  Maachah  and  her  title,  according  to  some, 
u  King's  Mother " :  She  founded  the  sect  of  Communists  who 
rejected  marriage  and  made  adultery  and  incest  part  of  worship 
in  their  splendid  temple.  Such  were  the  Basilians  and  the 
Carpocratians,  followed  in  the  Xlth  century  by  Tranchelin, 
whose  sectarians,  the  Turlupins,  long  infested  Savoy. 



xxiii.  7).  The  bordels  of  boys  (pueris  alienis  adhae- 
severunt)  appear  to  have  been  near  the  temple. 

Syria  has  not  forgotten  her  old  a  praxis.  B  At 
Damascus  I  found  some  noteworthy  cases  amongst 
the  religious  of  the  great  Amawi  Mosque.  As  for  the 
Druses  we  have  Burckhardt's  authority  (Travels  in 
Syria,  etc.,  p.  202)  *  unnatural  propensities  are  very 
common  amongst  them." 

The  Sotadic  zone  covers  the  whole  of  Asia  Minor 
and  Mesopotamia  now  occupied  by  the  *  unspeakable 
Turk",  a  race  of  born  pederasts  *);  and  in  the  former 

*)  A  story  is  told  in  a  Turkish  book  of  "  how  a  boy  escaped 
from  two  old  men  " : — "  A  rich  man,  named  Koran,  who  was 
addicted  to  going  with  boys,  and  a  certain  Shaykh  Nedji 
resolved  to  satisfy  their  lust  on  a  child. 

The  Shaykh  brought  a  nice  lad  into  a  garden  planted  with 
orange  trees;  he  was  a  stranger  and  the  son  of  a  baboutchi 
(slipper  maker). 

"Come  with  me,"  said  this  young  blackguard,  "and  I  will 
show  you  how  the  baboutchis  enjoy  themselves." 

Then  he  stripped.  "I  must  have  him,"  cried  the  Shaykh. 
With  that  he  drew  out  his  tool,  but  the  old  man,  who  would 
have  given  his  life  to  be  able  to  perform,  could  not  succeed 
in  his  endeavours.  He  was  not  of  an  age  to  get  an  erection 
suddenly;  in  spite  of  all  his  efforts  and  his  vexation,  he  could 
not  penetrate  into  him. 

He  then  determined  to  play  a  cunning  trick  on  Koran. 

"My  dear  Koran,"  he  said,  "this  boy  belongs  to  me,  and  I 
would  not  change  him  for  anything  in  the  world.  However 
I  will  give  him  to  you  on  one  condition,  and  that  is  that  you 
never  b — r  him  till  he  is  of  full  age.  If  you  break  this 
agreement,  I  shall  be  informed  of  the  fact,  by  my  knowledge 
of  alchemy." 

With  that  they  went  into  the  garden,  and  the  Shaykh  left 
them,  hid  himself,  and  watched  them.    As  for  me,  — Koran, — I 



region  we  first  notice  a  peculiarity  of  the  feminine 
figure,  the  mammae  inclinatae,  jacentes  et  pannosse, 
which  prevails  over  all  this  part  of  the  belt.  Whilst 
the  women  to  the  North  and  South  have,  with  local 
exceptions,  the  mammae  stantes  of  the  European 
Virgin  J),  those  of  Turkey,  Persia,  Afghanistan  and 
Kashmir  lose  all  the  fine  curves  of  the  bosom,  sometimes 
even  before  the  first  child;  and  after  it  the  hemispheres 
take  the  form  of  bags.  This  cannot  result  from 
climate  only;  the  women  of  Marathaland,  inhabiting 
a  damper  and  hotter  region  than  Kashmir,  are  noted 
for  fine  firm  breasts  even  after  parturition.  Le  Vice 
of  course  prevails  more  in  the  cities  and  towns  of 
Asiatic  Turkey  than  in  the  villages;  yet  even  these 
are  infected;  while  the  nomad  Turcomans  contrast 
badly  in  this  point  with  the  Gypsies,  those  Badawin 
of  India. 

The  Kurd  population  is  of  Iranian  origin,  which 

pulled  out  my  tool  and  prepared  to  perform  on  the  boy.  He 
stooped  forward,  bared  himself,  and  was  ready  to  receive  me. 
Whilst  he  was  thus  placed,  I  stooped  and  leaned  over  him, 
but  I  perceived  that  he  was  a  little  bit  on  one  side.  u  Put 
yourself  straight,"  I  said,  "and  we  will  try  to  bring  this  job 
to  a  satisfactory  conclusion." 

At  that  moment  he  looked  behind  him,  and  saw  the  Shaykh 
and  I  guessed  why  the  latter  had  offered  me  the  boy.  The 
boy  being  ashamed  of  being  seen,  ran  away. 

Thus  did  I — Koran— remain  with  my  weapon  in  my  hand, 
just  as  my  dart  was  about  to  hit  the  bull's  eye.  This  is  what 
happened  to  me,  and  this  is  how  a  boy  escaped  the  importunities 
of  two  old  men." 

x)  A  noted  exception  is  Vienna,  remarkable  for  the  enormous 
development  of  the  virginal  bosom,  which  soon  becomes  pendulent. 




means  that  the  evil  is  deeply  rooted:  I  have  noted 
in  The  Nights  that  the  great  and  glorious  Saladin 
was  a  habitual  pederast.  The  Armenians,  as  their 
national  character  is,  will  prostitute  themselves  for 
gain,  but  prefer  women  to  boys:  Georgia  supplied 
Turkey  with  catamites,  whilst  Circassia  sent  concubines. 
In  Mesopotamia,  the  barbarous  invader  has  almost 
obliterated  the  ancient  civilisation  which  is  ante-dated 
only  by  the  Nilotic:  the  myteries  of  old  Babylon 
nowhere  survive  save  in  certain  obscure  tribes  like 
the  Mandseans,  the  Devil-worshippers,  and  the  Ali- 
ilahi.  Entering  Persia,  we  find  the  reverse  of  Armenia; 
and,  despite  Herodotus,  I  believe  that  Iran  borrowed 
her  pathologic  love  from  the  peoples  of  the  Tigris- 
Euphrates  valley  and  not  from  the  then  insignificant 
Greeks.  But  whatever  may  be  its  origin,  the  cor- 
ruption is  now  bred  in  the  bone.  It  begins  in  boy- 
hood, and  many  Persians  account  for  it  by  paternal 
severity.  Youths  arrived  at  puberty  find  none  of  the 
facilities  with  which  Europe  supplies  fornication. 

Onanism1)  is  to  a  certain  extent  discouraged  by 
circumcision,  and  meddling  with  the  father's  slave- 
girls  and  concubines  would  be  risking  cruel  punish- 
ment if  not  death.  Hence  they  use  each  other  by 
turns,  a  "puerile  practice"  known  as  Alish-Takish, 
the  Lat.  facere  vicibus  or  mutuum  facere.  Tempera- 
ment, media,  and  atavism  recommend  the  custom  to 

*)  Gen.  xxxviii.  2-11.  Amongst  the  classics,  Mercury  taught 
the  "  Art  of  le  Thalaba  "  to  his  son  Pan,  who  wandered  about 
the  mountains  distraught  with  love  for  the  Nymph  Echo,  and 
Pan  passed  it  on  to  the  Pastors.    See  Thalaba  in  Mirabeau. 



the  general;  and  after  marrying  and  begetting  heirs, 
Paterfamilias  returns  to  the  Ganymede.  Hence  all 
the  odes  of  Hafiz  are  addressed  to  youths,  as  proved 
by  such  Arabic  exclamations  as'  Afaka  'Ilah  =  Allah 
assain  thee  (masculine)  l) :  the  object  is  often  fan- 
ciful but  it  would  be  held  coarse  and  immodest  to 
address  an  imaginary  girl  2).  An  illustration  of  the 
penchant  is  told  at  Shiraz  concerning  a  certain 
Mujtahid,  the  head  of  the  Shi'ah  creed,  correspond- 
ing with  a  prince-archbishop  in  Europe.  A  friend 
once  said  to  him,  "There  is  a  queastion  I  would  fain 
address  to  your  Eminence,  but  I  lack  the  daring  to 
do  so;"  "Ask  and  fear  not",  replied  the  Divine.  "It  is 
this,  0  Mujtahid!  Figure  thee  in  a  garden  of  roses 
and  hyacinths,  with  the  evening  breeze  waving  the 
cypress-beads,  a  fair  youth  of  twenty  sitting  by  thy 
side,  and  the  assurance  of  perfect  privacy.  What, 
prithee,  would  be  the  result?"  The  holy  man  bowed 
the  chin  of  doubt  upon  the  collar  of  meditation ;  and, 
too  honest  to  lie,  presently  whispered,  "Allah  defend 
me  from  such  temptation  of  Satan!"  Yet  even  in 
Persia  men  have  not  been  wanting  who  have  done 
their  utmost  to  uproot  the  Vice:  in  the  same  Shiraz 
they  speak  of  a  father  who  finding  his  son  in  flagrant 
delict,  put  him  to  death  like  Brutus  or  Lynch  of  Galway. 
Such  isolated  cases,  however,  can  effect  nothing. 

*)  The  reader  of  The  Nights  has  remarked  how  often  the 
"  he  "  in  Arabic  poetry  denotes  a  "  she " ;  but  the  Arab,  when 
uncontaminated  by  travel,  ignores  pederasty,  and  the  Arab 
poet  is  a  Badawi. 

2)  So  Mohammed  addressed  his  girl-wife,  Ayishah,  in  the 



Chardin  tells  us  that  houses  of  male  prostitution 
were  common  in  Persia,  whilst  those  of  women  were 
unknown:  the  same  is  the  case  in  the  present  day, 
and  the  boys  are  prepared  with  extreme  care  by  diet, 
baths,  depilation,  unguents,  and  a  hosts  of  artists  in 
cosmetics l).    Le  Vice  is  looked  upon  at  most  as  a 
pecadillo  and  its  mention  crops  up  in  every  jest-book. 
When  the  Isfahan  man  mocked  Shaykh  Sa'adi,  by 
comparing  the  bald  heads  of  Shirazian  elders  to  the 
bottom  of  a  lota,  a  brass  cup  with  a  wide-necked 
opening  used  in  the  Hammam,  the  witty  poet  turned 
its  aperture  upwards  and  thereto  likened  the  well- 
abused  podex  of  an  Isfahan!  youth.    Another  favou- 
rite piece  of  Shirazian  "chaff"  is  to  declare  that  when 
an  Isfahan  father  would  set  up  his  son  in  business 
he  provides  him  with  a  pound  of  rice,  meaning  that 
he  can  sell  the  result  as  compost  for  the  Kitchen- 
garden,  and  with  the  price  buy  another  meal :  hence 
the  saying  Khak-i-pai  kahu  =  the  soil  at  the  lettuce- 
root.    The  Isfahanis  retort  with  the  name  of  a  station 
or  halting-place  between  the  two  cities,  where,  under 
pretence  of  making  travellers  stow  away  their  riding- 
gear,  many  a  Shirazi  had  been  raped:  hence  "Zin  o 
takaltu  tu  bibar"  =  carry  within  saddle  and  saddle- 
cloth!   A  favourite  Persian  punishment  for  strangers 
caught  in  the  Harem  or  Gynseceum  is  to  strip  and 

')  So  amongst  the  Romans  we  have  the  Iatroliptae,  youths 
or  girls  who  wiped  the  gymnast's  perspiring  body  with  swan- 
down,  a  practice  renewed  by  the  professors  of  "Massage;" 
Unctores  who  applied  perfumes  and  essences;  Fricatrices  and 
Tractatrices  or  shampooers;  Dropacistae,  corn-cutters ;  Alipilarn 
who  plucked  the  hair,  etc.,  etc. 



throw  them  and  expose  them  to  the  embraces  of  the 
grooms  and  negro- slaves.  I  once  asked  a  Shirazi 
how  penetration  was  possible  if  the  patient  resisted 
with  all  the  force  of  the  sphincter  muscle :  he  smiled 
and  said,  "Ah,  we  Persians  know  a  trick  to  get  over 
that;  we  apply  a  sharpened  tent-peg  to  the  crupper- 
bone  (os  coccygis)  and  knock  till  he  opens. "  A  well- 
known  missionary  to  the  East  during  the  last  gene- 
ration was  subjected  to  this  gross  insult  by  one  of 
the  Persian  Prince-Governors,  whom  he  had  infuriated 
by  his  conversion  mania;  in  his  memoirs  he  alludes 
to  it  by  mentioning  his  "dishonoured  person;"  but 
English  readers  cannot  comprehend  the  full  significance 
of  the  confession.  About  the  same  time,  Shaykh  Nasr, 
Governor  of  Bushire,  a  man  famed  for  facetious  black- 
guardism, used  to  invite  European  youngsters  serving 
in  the  Bombay  Marine,  and  ply  them  with  liquor  till 
they  were  insensible.  Next  morning  the  middies  mostly 
complained  that  the  champagne  had  caused  a  curious 
irritation  and  soreness  in  la  parte-poste. 

The  same  Eastern  u  Scrogin  "  would  ask  his  guests 
if  they  had  ever  seen  a  man-cannon  (Adami-top) ; 
and  on  their  replying  in  the  negative,  a  grey-bearded 
slave  was  dragged  in,  blaspheming  and  struggling  with 
all  his  strength.  He  was  presently  placed  on  all  fours 
and  firmly  held  by  the  extremities  ;  his  bag-trowsers 
were  let  down  and  a  dozen  peppercorns  were  inserted 
ano  suo  ;  the  target  was  a  sheet  of  paper  held  at  a 
reasonable  distance  ;  the  match  was  applied  by  a  pinch 
of  Cayenne  in  the  nostrils;  the  sneeze  started  the 
grapeshot  and  the  number  of  hits  on  the  butt  decided 
the  bets.    We  can  hardly  wonder  at  the  loose  com- 



duct  of  Persian  women,  perpetually  mortified  by  marital 
pederasty.  During  the  unhappy  campaign  of  1856-57, 
in  which,  with  the  exception  of  a  few  brilliant 
skirmishes,  we  gained  no  glory,  Sir  James  Outram 
and  the  Bombay  army  showing  how  badly  they  could 
work,  there  was  a  formal  outburst  of  the  Harems  ; 
and  even  women  of  princely  birth  could  not  be  kept 
out  of  the  officers'  quarters. 

The  cities  of  Afghanistan  and  Sind  are  thoroughly 
saturated  with  Persian  vice,  and  the  people  sing, 

Kadr-i-kus  Aughan  danad,  kadr-i-kunra  Kabuli: 
The  worth  of  coynte  the  Afghan  knows:  Cabul  prefers  the 

[other  chose! 

The  Afghans  are  commercial  travellers  on  a  large 
scale,  and  each  caravan  is  accompanied  by  a  number 
of  boys  and  lads  almost  in  woman's  attire  with  kohl'd 
eyes  and  rouged  cheeks,  long  tresses  and  henna'd 
fingers  and  toes,  riding  luxuriously  in  Kajawas  or 
camel-panniers :  they  are  called  Kuch-i  safari  or 
travelling  wives,  and  the  husbands  trudge  patiently  by 
their  sides.  In  Afghanistan  also  a  frantic  debauchery 
broke  out  among  the  women  when  they  found  incubi 
who  were  not  pederasts  ;  and  the  scandal  was  not  the 
most   insignificant   cause   of  the  general  rising  at 

*)  It  is  a  parody  on  the  well-known  song  (Roebuck  1.  sect. 
2,  no.  1602): 

The  goldsmith  knows  the  worth  of  gold,  jewellers  worth  of 

[jewelry  ; 

The  worth  of  rose  Bulbul  can  tell,  and  Kambar's  worth  his 

[lord,  Ali. 



Cabul  (Nov.  1841),  and  the  slaughter  of  Macnaghten, 
Burnes,  and  other  British  officers. 

Resuming  our  way  Eastward  we  find  the  Sikhs  and 
the  Moslems  of  the  Panjab  much  addicted  to  Le  Vice, 
Although  the  Himalayan  tribes  to  the  North  and  those 
lying  South,  the  Rajputs  and  Marathas,  ignore  it. 
The  same  may  be  said  of  the  Kashmirians  who  add 
another  Kappa  to  the  tria  Kakista,  Kappadocians, 
Ketans  and  Kilicians  :  the  proverb  says, 

Agar  kaht-i-mardum  uftad,  az  in  sih  jins  kam  giri; 
Eki  Afghan,  dovvum  Sindi  l),  siyyum  badjins-i- Kashmiri : 
Though  of  men  there  be  famine  yet  shun  these  three- 
Afghan,  Sindi  and  rascally  Kashmiri. 

M.  Louis  Daville  describes  the  infamies  of  Lahore 
and  Laknau  where  he  found  men  dressed  as  women, 
with  flowing  locks  under  crowns  of  flowers,  imitating 
the  feminine  walk  and  gestures,  voice  and  fashion  of 
speech,  and  ogling  their  admirers  with  all  the  coque- 
try of  bayaderes.  Victor  Jaquemont's  Journal  de 
voyage  describes  the  pederasty  of  Ranjit  Singh,  the 
"Lion  of  the  Panjab',  and  his  pathic,  Gulab  Singh, 
whom  the  English  inflicted  upon  Cashmir  as  a  ruler 
by  way  of  paying  for  his  treason.  Yet  the  Hindus, 
I  repeat,  hold  pederasty  in  abhorrence,  and  are  as 
much  scandalised  by  being  called  Gandmara  (anus- 
beater)  or  Gandu  (anuser)  as  Englishmen  would  be. 
During  the  years  1843-44  my  regiment,  almost  all 
Hindu  Sepoys  of  the  Bombay  Presidency,  was  station- 

l)  For  "Sindi"  Roebuck  (Oriental  Proverbs  Part  I.  p.  99) 
has  Runbu  (Kumboh)  a  Panjabi  peasant,  and  others  vary  the 
saying  ad  libitum.    See  vol.  vi.  156. 



ned  at  a  purgatory  called  Bandar  Gharra '),  a  sandy 
flat  with  a  scatter  of  verdigris-green  milk-bush,  some 
forty  miles  north  of  Karachi,  the  head-quarters.  The 
dirty  heap  of  mud-and-mat  hovels,  which  represented 
the  adjacent  native  village,  could  not  supply  a  single 
woman ;  yet  only  one  case  of  pederasty  came  to  light, 
and  that  after  a  tragical  fashion  some  years  afterwards. 
A  young  Brahman  had  connection  with  a  soldier 
comrade  of  low  caste,  and  this  had  continued  till,  in 
an  unhappy  hour,  the  Pariah  patient  ventured  to 
become  the  agent.  The  latter,  in  Arab.  Al-Fa'il  — 
the  K  doer *,  is  not  an  object  of  contempt  like  Al- 
Maful  =  the  "  done  " ;  and  the  high  caste  sepoy,  stung 
by  remorse  and  revenge,  loaded  his  musket  and 
deliberately  shot  his  paramour.  He  was  hanged  by 
court  martial  at  Hyderabad,  and,  when  his  last  wishes 
were  asked  he  begged  in  vain  to  be  suspended  by  the 
feet;  the  idea  being  that  his  soul,  polluted  by  exiting 
"  below  the  waist would  be  doomed  to  endless  trans- 
migrations through  the  lowest  forms  of  life. 

Beyond  India,  I  have  stated,  the  Sotadic  Zone  begins 
to  broaden  out  embracing  all  China,  Turkistan  and 
Japan.  The  Chinese,  as  far  we  know  them  in  the 
great  cities,  are  omniverous  and  omnifutuentes:  they 
are  the  chosen  people  of  debauchery  and  their  syste- 
matic bestiality  with  ducks,  goats  and  other  animals 
is  equalled  only  by  their  pederasty.  Kaempfer  and 
Orlof  Toree  (Voyage  en  Chine)  notice  the  public  houses 
for  boys  and  youths  in  China  and  Japan.  Mirabeau 
(L'Anandryne)  describes  the  tribadism  of  their  women 

')  See  "  Sind  revisited "  i.  133-35. 



in  hammocks.  When  Pekin  was  plundered,  the  Harems 
contained  a  number  of  balls,  a  little  larger  than  the 
old  musket-bullet,  made  of  thin  silver  with  a  loose 
pellet  of  brass  inside  somewhat  like  a  grelot  *):  these 
articles  were  placed  by  the  women  between  the  labia, 
and  an  up-and-down  movement  on  the  bed  gave  a 
pleasant  titillation,  when  nothing  better  was  to  be 
procured.  They  have  every  artifice  of  luxury,  aphro- 
disiacs, erotic  perfumes  and  singular  applications. 
Such  are  the  pills  which,  dissolved  in  water  and  applied 
to  the  glans  penis,  cause  it  to  throb  and  swell:  so 
according  to  Amerigo  Vespucci,  American  women  could 
artificially  increase  the  size  of  their  husbands'  parts  2). 
The  Chinese  bracelet  of  caoutchouc  studded  with  points 
now  takes  the  place  of  the  u  Herrisson  " ,  or  Annu- 
lus  hirsutus  3),  which  was  bound  between  the  glans 
and  prepuce.  Of  the  penis  succedangeus,  that  imitation 
of  the  Arbor  vitse  or  Soter  Kosmou,  which  the  Latins 
called  phallus  and  fascinum  4),  the  French  godemiche 

')  They  must  not  be  confounded  with  the  grelots  lascifs,  the 
little  bells  of  gold  or  silver  set  by  the  people  of  Pegu  in  the 
prepuce- skin  and  described  by  Nicolo  de  Conti  who  however 
refused  to  undergo  the  operation. 

2)  Relation  des  decouvertes  faites  par  Colomb  etc.  p.  137: 
Bologna,  1875:  also  Vespucci's  letter  in  Ramusio  (1.  131)  and 
Paro's  Recherches  philosophiques  sur  les  Americains. 

3)  See  Mantegazza  loc.  cit.  who  borrows  from  the  These  de 
Paris  of  Dr.  Abel  Hureau  de  Villeneuve,  "  Frictiones  per  coitum 
product*  magnum  mucosae  membrane  vaginalis  turgorem,  ac 
simul  hujus  cuniculi  coarctationem  tarn  maritis  salacibus 
quseritatam  afferunt." 

*)  Fascinus  is  the  Priapus-god  to  whom  the  Vestal  Virgins 
of  Rome,  professed  tribades,  sacrificed;  also  the  neck-charm  in 
phallus-shape.    Fascinum  is  the  male  member. 



and  the  Italians  passatempo  and  diletto  (whence  our 
"dildo")  every  kind  abounds,  varying  from  a  stuffed 
«  French  Letter  8  to  a  cone  of  ribbed  horn  which  looks 
like  an  instrument  of  torture.    For  the  use  of  men 
they  have  the  g  Merkin  "  *),  a  heart-shaped  article  of 
thin  skin,  stuffed  with  cotton  and  slit  with  an  artificial 
vagina:  two  tapes  at  the  top  and  one  below  lash  it 
to  the  back  of  a  chair.    The  erotic  literature  of  the 
Chinese  and  Japanese  is  highly  developed,  and  their 
illustrations  are  often  facetious  as  well  as  obscene. 
All  are  familiar  with  that  of  the  strong  man  who  by 
a  blow  with  his  enormous  phallus  shivers  a  copper 
pot;  and  the  ludicrous  contrast  of  the  huge-membered 
wights  who  land  in  the  Isle  of  Women  and  presently 
escape  from  it,  wrinkled  and  shrivelled,  true  Domine 
Dolittles.    Of  Turkistan  we  know  little,  but  what  we 
know  confirms  my  statement.    M.  Schuyler  in  his 
Turkistan  (1.  132)  offers  an  illustration  of  a  "  Batchah  " 
(Pers.  bachcheh  =  catamite),  u  or  singing  boy  surroun- 
ded by  his  admirers       Of  the  Tartars,  Master  Purchas 
laconically    says    (v.   419),    "  They  are  addicted  to 
Sodomie    or  Buggerie The  learned  casuist,  Dr. 
Thomas  Sanchez  the  Spaniard,  had  (says  Mirabeau  in 
Kadhesch)  to  decide  a  difficult  question  concerning  the 
sinfulness  of  a  peculiar  erotic  expression.    The  Jesuits 
brought  home  from  Manilla  a  tailed  man,  whose  move- 
able prolongation  of  the  os  coccygis  measured  from 

*)  Captain  Grose  (Lexicon  Balatronicum)  explains  u  merkin  " 
as  "counterfeit  hair  for  women's  private  parts."  See  Bailey's 
Diet..  The  Bailey  of  1764,  an  "improved  edition",  does  not 
contain  the  word,  which  is  now  generally  applied  to  a  cunnus 



7  to  10  inches:  he  had  placed  himself  between  two 
women,  enjoying  one  naturally  while  the  other 
used  his  tail  as  a  penis  succedanseus.  The  verdict 
was  incomplete  sodomy  and  simple  fornication.  For 
the  Islands  north  of  Japan,  the  *  Sodomitical  Sea *, 
and  the  g  nayle  of  tynne"  thrust  through  the 
prepuce  to  prevent  sodomy,  see  Lib.  m  chap,  iv  of 
Master  Thomas  Caudish's  Circumnavigation,  and 
the  vol.  vi  of  Pinkerton's  Geography  translated  by 

Passing  over  to  America  we  find  that  the  Sotadic 
Zone  contains  the  whole  hemisphere  from  Behring's 
Straits  to  Magellan's.  This  prevalence  of  "nudities" 
astonishes  the  anthropologist,  who  is  apt  to  consider 
pederasty  the  growth  of  luxury,  and  the  especial 
product  of  great  and  civilised  cities,  unnecessary,  and 
therefore  unknown  to  simple  savagery,  where  the 
births  of  both  sexes  are  about  equal,  and  female 
infanticide  is  not  practised.  In  many  parts  of  the 
New  World  this  perversion  was  accompanied  by 
another  depravity  of  taste — confirmed  cannibalism  *). 
The  forests  and  campos  abounded  in  game  from  the 
deer  to  the  pheasant-like  Penelope,  and  the  seas  and 
rivers  produced  an  unfailing  supply  of  excellent  fish 
and  shell-fish  2),  yet  the  Brazilian  Tupis  preferred  the 
meat  of  man  to  every  other  food. 

*)  I  have  noticed  this  phenomenal  cannibalism  in  my  notes 
to  Mr.  Albert  Tootle's  excellent  translation  of  *  The  Captivity 
of  Hans  Stade  of  Hesse     London  Hakluyt  Society  mdccclxxiv. 

2)  The  Ostreinas  or  shell  mounds  of  the  Brazil  sometimes 
200  feet  high,  are  described  by  me  in  Anthropologia  No.  i. 
Oct.  1873. 



A  glance  at  Mr.  Bancroft  proves  the  abnormal 
development  of  sodomy  amongst  the  savages  and 
barbarians  of  the  New  World.  Even  his  half-frozen 
Hyper-borians  "possess  all  the  passions  which  are 
supposed  to  develop  most  freely  under  a  milder  tem- 
perature'', (i.  58)  The  voluptuouness  and  polygamy  of 
the  North  American  Indians,  under  a  temperature  of 
almost  perpetual  winter  is  far  greater  than  that  of 
the  most  sensual  tropical  nations"  (Martin's  Brit. 
Colonies  in.  524).  I  can  quote  only  a  few  of  the 
most  remarkable  instances.  Of  the  Koniagas  of  Kadiak 
Island  and  the  Thinkleets  we  read  (i.  81-82).  "The 
most  repugnant  of  all  their  practices  is  that  of  male 
concubinage.  A  Kadiak  mother  will  select  her  hand- 
somest and  most  promising  boy,  and  dress  and  rear 
him  as  a  girl,  teaching  him  only  domestic  duties, 
keeping  him  at  women's  work,  associating  him  with 
women  and  girls,  in  order  to  render  his  effeminacy 
complete.  Arriving  at  the  age  of  ten  or  fifteen  years, 
he  is  married  to  some  wealthy  man,  who  regards  such 
a  companion  as  a  great  acquisition.  These  male 
concubines  arc  called  Achnutschik  or  Schopans."  (The 
authorities  quoted  being  Holmberg,  Langsdorff,  Billing, 
Choris,  Lisiansky  and  Marchand).  The  same  is  the 
case  in  the  Nutka  Sound  and  the  Aleutian  Islands, 
"where  male  concubinage  obtains  throughout,  but  not 
to  the  same  extent  as  amongst  the  Koniagas."  The 
objects  of  "unnatural"  affection  have  their  beards 
carefully  plucked  out  as  soon  as  the  face-hair  begins 

-)  The  Native  Races  of  the  Pacific  States  of  South  America 
by  Herbert  Howe  Bancroft,  London,  Longmans,  1875. 



to  grow,  and  their  chins  are  tattooed  like  those  of 
the  women.    In  California  the  first  missionaries  found 
the  same  practice,  the  youths  being  called  Joya  (Ban- 
croft i.  415  and  authorities  Palon,  Crespi,  Boscanaf 
Mofras,  Torquemada,  Duflot  and  Fages).    The  Coman- 
ches  unite  incest  with  sodomy  (i.  515).    In  New 
Mexico,  according  to  Arlegui,  Ribas  and  other  authors, 
male  concubinage  prevails  to  a  great  extent;  "these 
loathsome   semblances   of  humanity,   whom  to  call 
beastly  were  a  slander  upon  beasts,  dress  themselves 
in  the  clothes  and  perform  the  function  of  women, 
the   use  of  weapons  being  denied  them"  (i.  585). 
Pederasty  was  systematically  practised  by  the  peoples 
of  Cueba,  Careta  and  other  parts  of  Central  America. 
The  Caciques  and  some  of  the  head-men  kept  harems 
of  youths,  who,  as  soon  as  destined  for  the  unclean 
office,  were  dressed  as  woman.    They  went  by  the 
name  of  Camayoas,  and  were  hated  and  detested  by 
the  goodwives  (i.  773-74).    Of  the  Nahua  nations 
Father  Pierre  de  Gand  (alias  de  Musa)  writes.  *Un 
certain  nombre  de  pretres  n'avaient  point  de  femmes, 
sed  eorum  loco  pueros  quibus  abutebatitur.    Ce  peche 
etait  si  commun  dans  ce  pays  que,  jeunes  ou  vieux, 
tous  dtaient  infected ;  ils  y  £taient  si  adonnes  que 
meme  les  enfants  de  six  ans  s'y  livraient."  Ternaux- 
Campans,  Voyages,  Sene  I,  tome  X.  p.  197).  Among 
the  Mayas  of  Yucutan,  Las  Casas  declares  that  the 
great  prevalence  of  "unnatural"  lust  made  parents 
anxious  to  see  their  progeny  wedded  as  soon  as  pos- 
sible (Kingsborough's  Mex.  Ant.  vm.  135).    In  Vera 
Paz,  a  god,  called  by  some  Chin  and  by  others  Cavial 
and  Maran,  taught  it  by  committing  the  act  with 



another  god.  Some  fathers  gave  their  sons  a  boy  to 
use  as  a  woman,  and  if  any  other  approached  this 
pathic  he  was  treated  as  an  adulterer.  In  Yucatan, 
images  were  found  by  Bernal  Diaz  proving  the  sodo- 
mitical  propensities  of  the  people  (Bancroft  V.  198). 
De  Pauw  (Recherches  Philosophiques  sur  les  Ameri- 
cains,  London,  1771)  has  much  to  say  about  the 
subject  in  Mexico  generally  ;  in  the  northern  provinces 
men  married  youths  who,  dressed  like  women,  were 
forbidden  to  carry  arms.  According  to  Gamara  there 
were  at  Tamalipas  houses  of  male  prostitution ;  and 
from  Diaz  and  others  we  gather  that  the  peccado 
nefando  was  the  rule.  Both  in  Mexico  and  in  Peru, 
it  might  have  caused,  if  it  did  not  justify,  the  cruel- 
ties of  the  Conquistadores.  Pederasty  was  also  general 
throughout  Nicaragua,  and  the  early  explorers  found 
it  amongst  the  indigenes  of  Panama. 

We  have  authentic  details  concerning  the  Vice  in 
Peru  and  its  adjacent  lands,  beginning  with  Cieza  de 
Leon,  who  must  be  read  in  the  original  or  in  the 
translated  extracts  of  Purchas  (vol.  V.  942,  etc.),  not 
in  the  cruelly  castrated  form  preferred  by  the  Council 
of  the  Hakluyt  Society.  Speaking  of  the  New  Gra- 
nada Indians  he  tells  us  that  u  at  Old  Port  (Porto 
Viejo)  and  Puna,  the  deuill  so  farre  prevayled  in  their 
beastly  Deuotions  that  there  were  Boyes  consecrated 
to  serue  in  the  Temple ;  and  at  the  times  of  their 
Sacrifices  and  Solemne  Feasts,  the  Lords  and  principall 
men  abused  them  to  that  detestable  filthinesse ; "  i.  e. 
performed  their  peculiar  worship.  Generally  in  the 
hill  countries,  the  Devil,  under  the  show  of  holiness, 
had  introduced  the  practice,  for  every  temple  or  chief 



house  of  adoration  kept  one  or  two  men  or  more, 
who  were  attired  like  women,  even  from  the  time 
of  their  childhood,  and  spake  like  them,  imitating 
them  in  everything ;  with  these,  under  pretext  of  holi- 
ness and  religion,  their  principal  men  on  principal  days 
had  commerce.  Speaking  of  the  arrival  of  the  Giants  l) 
at  Point  Santa  Elena,  Cieza  says  (chap,  lii.)  they 
were  detested  by  the  natives,  because  in  using 
their  women  they  killed  them,  and  their  men  also  in 
another  way.  All  the  natives  declare  that  God  brought 
upon  them  a  punishment  proportioned  to  the  enormity 
of  their  offence.  When  they  were  engaged  together 
in  their  accursed  intercourse,  a  fearful  and  terrible 
fire  came  down  from  Heaven  with  a  great  noise,  out 
of  the  midst  of  which  there  issued  a  shining  Angel, 
with  a  glittering  sword  wherewith  at  one  blow  they 
were  all  killed  and  the  fire  consumed  them  2).  There 
remained  a  few  bones  and  skulls  which  God  allowed 
to  bide  unconsumed  by  the  fire,  as  a  memorial  of  this 
punishment.  In  the  Hakluyt  Society's  bowdlerisation 
we  read  of  the  Tumbez  Islanders  being  g  very  vicious 
many  of  them  committing  the  abominable  offence n 
(p.  24),  also  "If  by  the  advice  of  the  Devil  any  Indian 
commit  the  abominable  crime,  it  is  thought  little  of 
and  they  call  him  a  woman".  In  chapters  lii  and 
lviii  we  find  exceptions.  The  Indians  of  Huancabamba, 
"  although  so  near  the  peoples  of  Puerto  Viejo  and 

1)  All  Peruvian  historians  mention  these  giants,  who  were 
probably  the  large-limbed  Caribs  (Caraibes)  of  the  Brazil:  they 
will  be  noticed  on  page  225. 

2)  This  sounds  much  like  a  pious  fraud  of  the  missionaries, 
a  Europeo- American  version  of  the  Sodom  legend. 



Guayaquil,  do  not  commit  the  abominable  sin  ; "  and 
the  Serranos  or  island  mountaineers,  as  sorcerers  and 
magicians  inferior  to  the  coast  peoples,  were  not  so 
much  addicted  to  sodomy. 

The  Royal  Commentaries  of  the  Yncas  shows  that 
the  evil  was  of  comparatively  modern  growth.  In  the 
early  period  of  Peruvian  history  the  people  considered 
the  crime  *  unspeakable  :  *  if  a  Cuzco  Indian,  not  of 
Ycarian  blood,  angrily  addressed  the  term  pederast 
to  another,  he  was  held  infamous  for  many  days. 
One  of  the  generals  having  reported  to  the  Ynca 
Ccapacc  Yupanqui,  that  there  were  some  sodomites, 
not  in  all  the  valleys,  but  one  here  and  one  there, 
"nor  was  it  a  habit  of  all  the  inhabitants  but  only 
of  certain  persons  who  practised  it  privately,"  the 
ruler  ordered  that  the  criminals  should  be  publicly 
burned  alive,  and  their  houses,  crops  and  trees 
destroyed :  moreover,  to  show  his  abomination,  he 
commanded  that  the  whole  village  should  so  be  treated 
if  one  man  fell  into  this  habit. "  (Lib.  in,  cap.  13.) 
Elsewhere  we  learn,  "There  were  sodomites  in  some 
provinces,  though  not  openly  nor  universally,  but 
some  particular  men  and  in  secret.  In  some  parts 
they  had  them  in  their  temples,  because  the  Devil 
persuaded  them  that  the  Gods  took  great  delight  in 
such  people,  and  thus  the  Devil  acted  as  traitor  to 
remove  the  veil  of  shame  that  the  Gentiles  felt  for 
this  crime,  and  to  accustom  them  to  commit  in  public 
and  in  common.  " 

During  the  time  of  the  Conquistadores  male  con- 
cubinage had  become  the  rule  throughout  Peru.  At 
Cuzco,  we  are  told  by  Nuno  de  Guzman  in  1530, 



"  The  last  which  was  taken,  and  which  fought  most 
courageously,  was  a  man  in  the  habite  of  a  woman, 
which  confessed  that  from  a  childe  he  had  gotten  his 
liuing  by  that  filthinesse,  for  which  I  caused  him  to 
be  burned.  *  V.  F.  Lopez  ')  draws  a  frightful  picture 
of  pathologic  love  in  Peru.  In  the  reigns  that  followed 
that  of  Inti-Kapak  (Ccapacc)  Amauri,  the  country  was 
attacked  by  invaders  of  a  giant  race  coming  from  the 
sea :  they  practised  pederasty  after  a  fashion  so  shame- 
less that  the  conquered  tribes  were  compelled  to  fly 
(p.  271).  Under  the  pre-Yncarial  Amauta,  or  priestly 
dynasty,  Peru  had  lapsed  into  savagery,  and  the  Kings 
of  Cuzco  preserved  only  the  name.  "Toutes  ces  hontes 
et  toutes  ces  miseres  provenaient  de  deux  vices  infames? 
la  bestialite  et  la  sodomie.  Les  femmes  surtout  etaient 
offense'es  de  voir  la  nature  frustree  de  tous  ses  droits. 
Elles  pleuraient  ensemble  en  leurs  reunions  sur  le 
miserable  6tat  en  lequel  elles  etaient  tombe'es,  sur  le 
mepris  avec  lequel  elles  etaient  traitees.  ***  Le  monde 
etait  renverse,  les  hommes  s'aimaient  et  etaient  jaloux 
les  uns  des  autres.  ***  Elles  cherchaient,  mais  en 
vain,  les  moyens  de  remedier  au  mal ;  elles  employaient 
des  herbes  et  des  recettes  diaboliques  qui  leur  ramenaient 
bien  quelques  individus,  mais  ne  pouvaient  arreter  les 
progres  incessants  du  vice.  Cet  etat  de  choses  constitua 
un  veritable  moyen  age,  qui  dura  jusqu'a  Pe'tablisse- 
ment  des  Incas"  (p.  277). 

When  Sinchi  Roko  (the  xcvth  of  Montesimos  and 
the  xcist  of  Garcilazo)  became  Ynca,  he  found  morals 
at  the  lowest  ebb.    g  Ni  la  prudence  de  Plnca,  ni  les 

*)  Les  Races  Aryemies  du  Perou,  Paris,  Franck,  1871. 




lois  severes  qu'il  avait  promulguees  n'avaient  pu  extirper 
entierement  le  peche  contre  nature.  II  reprit  avec 
une  nouvelle  violence,  et  les  femmes  en  furent  si 
jalouses  qu'un  grand  nombre  d'elles  tuerent  leurs  maris. 
Les  devins  et  les  sorciers  passaient  leurs  journees  a 
fabriquer,  avec  certaines  herbes,  des  compositions 
magiques  qui  rendaient  fous  ceux  qui  en  mangeaient, 
et  les  femmes  en  faisaient  prendre,  soit  dans  les  ali- 
ments, soit  dans  la  chicha,  a  ceux  dont  elles  etaient 
jalouses"  (p.  291). 

I  have  remarked  that  the  Tupi  races  of  the  Brazil 
were  infamous  for  cannibalism  and  sodomy;  nor  could 
the  latter  be  only  racial,  as  proved  by  the  fact  that 
colonists  of  pure  Lusitanian  blood  followed  in  the 
path  of  the  savages.  Sr.  Antonio  Augusto  da  Costa 
Aguiar  1)  is  outspoken  upon  this  point.  "A  crime 
which  in  England  leads  to  the  gallows,  and  which  is 
the  very  measure  of  abject  depravity,  passes  with 
impunity  amongst  us  by  the  participating  in  it  of  all 
or  many  (de  quasi  todos,  on  de  muitos).  Ah!  if  the 
wrath  of  Heaven  were  to  fall  by  way  of  punishing 
such  crimes  (delictos),  more  than  one  city  of  this 
Empire,  more  than  a  dozen,  would  pass  into  the 
category  of  the  Sodoms  and  Gomorrahs  9  (p.  30).  Till 
late  years  pederasty  was  looked  upon  in  Brazil  as  a 
peccadillo;  the  European  immigrants  following  the 
practice  of  the  wild  men  who  were  naked,  but  not,  as 
Columbus  said,  "clothed  in  innocence*.  One  of  Her 
Majesty's  Consuls  used  to  tell  a  tale  of  the  hilarity 
provoked  in  a  *  fashionable  "  assembly  by  the  open 

*)  0  Brazil  e  os  Brazileiros,  Santos,  1862. 



declaration  of  a  young  gentleman  that  his  mulatto 
*  patient "  had  suddenly  turned  upon  him,  insisting 
upon  becoming  agent.  Now,  however,  under  the 
influences  of  improved  education  and  respect  for  the 
public  opinion  of  Europe,  pathologic  love  among 
the  Luso-Brazilians  has  been  reduced  to  the  normal 

Outside  the  Sotadic  Zone,  I  have  said,  Le  Vice  is 
sporadic,  not  endemic:  yet  the  physical  and  moral 
effect  of  great  cities  where  puberty,  they  say,  is  induced 
earlier  than  in  country  sites,  has  been  the  same  in 
most  lands,  causing  modesty  to  decay  and  pederasty 
to  flourish.  The  Badawi  Arab  is  wholly  pure  of  Le 
Vice;  yet  San'a  the  capital  of  Al-Yaman  and  other 
centres  of  population,  have  long  been  and  still  are 
thoroughly  infected.  History  tells  us  of  Zu  Shanatir, 
tyrant  of  "Arabia  Felix",  in  A.  D.  478,  who  used 
to  entice  young  men  into  his  palace  and  cause  them 
after  use  to  be  cast  out  of  the  windows ;  this  unkindly 
ruler  was  at  last  poniarded  by  the  youth  Zerash, 
known  from  his  long  ringlets  as  "ZuNowas".  The 
negro  race  is  mostly  untainted  by  sodomy,  yet  Joan 
dos  Sanctos  *)  found  in  Cacongo  of  West  Africa 
certain  *  Chibudi,  which  are  men  attyred  like  women 
and  behaue  themselves  womanly,  ashamed  to  be  called 
men;  are  also  married  to  men,  and  esteem  that  un- 
naturale  damnation  an  honor.  "  Madagascar  also  de- 
lighted in  dancing  and  singing  boys  dressed  as  girls. 
In  the  Empire  of  Dahomey  I  noted  a  corps  of  prostitutes 
kept  for  the  use  of  the  Amazon-Soldieresses. 

*)  ^Ethiopia  Orientalis,  Purchas,  ir.  1558. 



North  of  the  Sotadic  zone  we  find  local  but  notable 
instances.  Master  Christopher  Burrough  *)  describes 
on  the  western  side  of  the  Volga  "a  very  fine  stone 
castle,  called  by  the  name  Oueak,  and  adioyning  to 
the  same  a  Towne  called  by  the  Busses,  Sodom,*** 
which  was  swallowed  into  the  earth  by  the  iustice  of 
God,  for  the  wickednesse  of  the  people".  Again; 
although  as  a  rule  Christianity  has  steadily  opposed 
pathologic  love  both  in  writing  and  preaching,  there 
have  been  remarkable  exceptions.  Perhaps  the  most 
curious  idea  was  that  of  certain  medical  writers  in 
the  middle  ages:  u  Usus  et  amplexus  pueri,  bene 
temperatus,  salutaris  medecina "  (Tardieu).  Bayle 
notices  (under  ■  Vayer  "),  the  infamous  book  of  Giovanni 
della  Casa,  Archbishop  of  Benevento  "  De  laudibus 
Sodomise  "  2)  vulgarly  known  as  8  Capitolo  del  Forno 
The  same  writer  refers  (under  *  Sixte  IV)  that  the 
Dominican  Order,  which  systematically  decried  Le  Vice 
had  presented  a  request  to  Cardinal  di  Santa  Lucia 
that  Sodomy  might  be  lawful  during  three  months 
annually  from  June  to  August ;  and  that  the  Cardinal 
had  written :  "  Be  it  done  as  they  demand. "  Hence 
the  Fseda  Veneris  of  Battista  Mantovano.  Bayle  rejects 
the  history  for  a  curious  reason,  venery  being  colder 
in  summer  than  in  winter,  and  quotes  the  proverb 
*  Aux  mois  qui  n'ont  pas  d'R,  peu  embrasser  et  bien 
boire.  *  But  in  the  case  of  a  celibate  priesthood  such 
scandals  are  inevitable:  witness  the  famous  Jesuit 
epitaph  *  Ci-git  un  Jesuit,  etc. " 

l)  Purchas  in.  243. 

9)  For  a  literal  translation  see  Ire  serie  de  la  Curiosite 
litteraire  et  bibliographique,  Paris,  Liseux,  1880. 



In  our  modern  capitals,  London,  Berlin,  and  Paris 
for  instance,  the  Vice  seems  subject  to  periodical 
outbreaks.  For  many  years  also,  England  sent  her 
pederasts  to  Italy,  and  especially  to  Naples,  whence 
originated  the  term  "II  Vizio  Inglese".  It  would  be 
invidious  to  detail  the  scandals  which  of  late  years 
have  startled  the  public  in  London  and  Dublin,  for 
these  the  curious  will  consult  the  police  reports. 
Berlin,  despite  her  strong  flavour  of  Phariseeism, 
Puritanism,  and  Chauvinism,  in  religion,  manners  and 
morals,  is  not  a  whit  better  than  her  neighbours. 
Dr.  Caspar  a  well-known  authority  on  the  subject, 
adduces  many  interesting  cases,  especially  an  old  Count 
Cajus  and  his  six  accomplices.  Among  his  many 
correspondents  one  suggested  to  him  that  not  only 
Plato  and  Julius  Csesar  but  also  Winckelmann  and 
Platen  (?)  belonged  to  the  Society ;  and  he  had  found 
it  flourishing  at  Palermo,  the  Louvre,  the  Scottish 
Highlands  and  St.  Petersburg,  to  name  only  a  few 
places.  Frederick  the  Great  is  said  to  have  addressed 
these  words  to  his  nephew,  44  Je  puis  vous  assurer, 
par  mon  experience  personelle,  que  ce  plaisir  est  peu 
agreable  a  cultiver."  This  suggests  the  popular  anec- 
dote of  Voltaire  and  the  Englishman  who  agreed 
upon  an  "experience,"  and  found  it  far  from  being 
satisfactory.  A  few  days  afterwards  the  latter  informed 
the  Sage  of  Ferney  that  he  had  tried  it  again, 
and  provoked  the  exclamation,  "Once  a  philosopher, 

»)  His  best  known  works  are  (2)  Praktisches  Handbuch  der 
Gerechtlichen  Medecin,  Berlin,  1860;  and  (2)  Klinische  Novellen 
zur  Gerechtlichen  Medecin,  Berlin,  1863. 



twice  a  sodomite!"  The  last  revival  of  the  kind 
in  Germany  is  a  society  at  Frankfort  and  its 
neighbourhood,  self-styled  "Les  Cravates  Noires"  in 
opposition,  I  suppose,  to  Les  Cravates  Blanches  of 
A.  Belot. 

Paris  is  by  no  means  more  depraved  than  Berlin 
or  London,  but  whilst  the  latter  hushes  up  the  scandal, 
Frenchmen  do  not:  hence  we  see  a  more  copious 
account  of  it  submitted  to  the  public.  For  France 
of  the  17th  centurv  consult  the  "Histoire  de  la  Pros- 
titution  chez  tous  les  Peuples  du  Monde,"  and  "La 
France  devenue  Italienne,"  a  treatise  which  generally 
follows  "L'Histoire  Amoureuse  des  Gaules"  by  Bussy, 
Comte  de  Rabutin ]).  The  head-quarters  of  male 
prostitution  were  then  in  the  Champ  Flory,  i.  e.,  Champ 
de  Flore,  the  privileged  rendez-vous  of  low  courtezans. 
In  the  18th  century,  "quand  le  Francais  a  tete  folle", 
as  Voltaire  sings,  invented  the  term  "Pe'che  Philoso- 
phique",  there  was  a  temporary  recrudescence;  and 
after  the  death  of  Pidauze.t  de  Mairobert  (March 
1779),  his  "Apologie  de  la  Secte  Anandryne"  was 
published  in  L'Espion  Anglais.  In  those  days  the 
Allee  des  Veuves  in  the  Champs-Elysees  had  a  "fief 
reserve'  des  Ebugors"  2) — "veuve"  in  the  language  of 

*)  The  same  author  printed  another  imitation  of  Petronius 
Arbiter,  the  "  Larissa "  story  of  Theophile  Viaud.  His  cousin, 
the  Sevigne,  highly  approved  of  it.  See  Bayle's  objections  to 
Rabutin's  delicacy  and  excuses  for  Petronius'  grossness  in  his 
"  Eclaircissement  sur  les  obscenites  *  (Appendice  au  Dictionnaire 

2)  The  Boulgrin  of  Rabelais,  which  Urquhart  renders  Ingle 
for  Boulgre,  an  *  Indorser derived  from  the  Bulgarus  or 



Sodoms  being  the  maitresse  en  titre,  the  favourite 

At  the  decisive  moment  of  monarchical  decompo- 
sition, Mirabeau  *)  declares  that  pederasty  was  regle- 
mentee  and  adds,  "Le  gout  des  pe'de'rastes,  quoique 
moins  en  vogue  que  du  temps  d'Henri  III  (the  French 
Heliogabalus),  sous  le  regne  duquel  les  hommes  se 
provoquaient  mutuellement 2)  sous  les  portiques  du 
Louvre,  fait  des  progres  considerables.  On  sait  que 
cette  ville  (Paris)  est  un  chef  d'ceuvre  de  police;  en 
consequence  il  a  des  lieux  publics  autoris^s  a  cet 
effet.  Les  jeunes  gens  qui  se  destinent  a  la  profes- 
sion, sont  soigneusement  enclasse's,  car  les  systemes 
reglementaires  s'etendent  jusque-la.  On  les  examine ; 
ceux  qui  peuvent  etre  agents  et  patients,  qui  sont 
beaux,  vermeils,  bien  faits,  potetes,  sont  reserves  pour 

Bulgarian,  who  gave  to  Italy  the  term  bugiardo— liar.  Bougre 
and  Bougrerie  date  (Littre)  from  the  13th  century.  I  cannot, 
however,  but  think  that  the  trivial  term  gained  strength  in 
the  16th,  when  the  manners  of  the  Bugres  or  indigenous 
Brazilians  were  studied  by  Huguenot  refugees  in  La  France 
Antartique  and  several  of  these  savages  found  their  way  to 
Europe.  A  grand  Fete  in  Rouen  on  the  entrance  of  Henri  II 
and  dame  Catherine  de  Medicis  (June  16,  1564  showed,  as  part 
of  the  pageant,  three  hundred  men  (including  fifty  u  Bugres " 
or  Tupis)  with  parroquets  and  other  birds  and  beasts  of  the 
newly  explored  regions.  The  procession  is  given  in  the  four- 
folding  woodcut  "Figure  des  Bresiliens "  in  Jean  de  Prest's 

Edition  of  1551. 

T)  Erotica  Biblion,  chap.  Kadesch  (pp.  93  et  seq.).  Edition 
de  Bruxelles  with  notes  by  the  Chevalier  Pierrugues  of  Bordeaux, 
before  noticed. 

2)  Called  Chevaliers  de  Paille  because  the  sign  was  a  straw 
in  the  mouth,  a  la  Palmerston. 



les  grand  seigneurs,  ou  se  font  payer  tres  cher  par 
les  eveques  et  les  financiers.  Ceux  qui  sont  prives 
de  leurs  testicules,  ou  en  termes  de  Tart  (car  notre 
langue  est  plus  chaste  que  nos  mceurs)  qui  n'ontpas 
le  poids  du  tisserand,  mais  qui  donnent  et  recoivent, 
forment  la  seconde  classe :  ils  sont  encore  chers,  parce 
que  les  femmes  en  usent,  tandis  qu'ils  servent  aux 
hommes.  Ceux  qui  ne  sont  plus  susceptibles  direc- 
tion tant  ils  sont  use's,  quoiqu'ils  aient  tous  ces 
organes  nCcessaires  au  plaisir,  s'inscrivent  comme 
patients  purs,  et  composent  la  troisieme  classe :  mais 
celle  qui  preside  a  ces  plaisirs,  verifie  leur  impuis- 
sance.  Pour  cet  effet,  on  les  place  tout  nus  sur  un 
matelas  ouvert  par  la  moitie'  infeneure;  deux  filles 
les  caressent  de  leur  mieux,  pendant  qu'une  troisieme 
frappe  doucement  avec  des  orties  naissantes  le  siege 
des  desirs  venenens.  Apres  un  quart  d'heure  de  cet 
essai,  on  leur  introduit  dans  l'anus  un  poivre-long 
rouge,  qui  cause  une  irritation  considerable;  on  pose 
sur  les  e'chaubulures  produites  par  les  orties,  de  la 
moutarde  fine  de  Caudebec,  et  Ton  passe  le  gland  au 
camphre.  Ceux  qui  re'sistent  a  ces  epreuves  et  don- 
nent aucun  signe  direction,  servent  comme  patiens  a 
un  tiers  de  paie  seulement 

The  Restoration  and  the  Empire  made  the  police 
more  vigilant  in  matters  of  politics  than  of  morals. 
The  favourite  club,  which  had  its  mot  de  passe,  was 
in  the  Rue  Doyenne,  old  quarter  St.  Thomas  du 
Louvre;  and  the  house  was  a  hotel  of  the  17th  cen- 

l)  I  have  noticed  that  the  eunuch  in  Sind  was  as  meanly 
paid,  and  have  given  the  reason. 



tury.  Two  street-doors,  on  the  right  for  the  male 
Gynaeceum  and  the  left  for  tbe  female,  opened  at  4 
p.m.  in  winter  and  at  8  p.m.  in  summer.  A  decoy- 
lad,  charmingly  dressed  in  women's  clothes,  with  big 
haunches  and  small  waist,  promenaded  outside ;  and 
this  continued  till  1826,  when  the  police  put  down 
the  house. 

Under  Louis-Philippe,  the  conquest  of  Algiers  had 
evil  results,  according  to  the  Marquis  de  Boissy.  He 
complained  without  ambages  of  mceurs  Arabes  in 
French  regiments,  and  declared  that  the  results  of  the 
African  wars  was  an  effroyable  debordement  pe'deras- 
tique,  even  as  the  ve'rola  resulted  from  the  Italian 
campaigns  of  that  age  of  passions,  the  16th  century. 
From  the  military,  the  fleau  spread  to  civilian  society, 
and  the  Vice  took  such  expansion  and  intensity  that 
it  may  be  said  to  have  been  democratised  in  cities 
and  large  towns;  at  least  so  we  gather  from  the 
Dossier  des  Agissements  des  Pederastes.  A  general 
gathering  of  "La  Sainte  Congregation  des  glorieux 
Pe'de'rastes"  was  held  in  the  old  Petite  Rue  des 
Marais  where,  after  the  theatre,  many  resorted  under 
pretext  of  making  water.  They  ranged  themselves 
along  the  walls  of  a  vast  garden  and  exposed 
their  podices;  bourgeois,  richards  and  nobles  came 
with  full  purses,  touched  the  part  which  most 
attracted  them  and  were  duly  followed  by  it.  At 
the  Allee  des  Veuves  the  crowd  was  dangerous  from 
7  to  8  p.m. :  no  policeman  or  ronde  de  nuit  dared 
venture  in  it ;  cords  were  stretched  from  tree,  to 
tree  and  armed  guards  drove  away  strangers,  amongst 
whom  they  say  was  once  Victor  Hugo.    This  nuis- 



ance  was  at  length  suppressed  by  the  municipal  ad- 

The  Empire  did  not  improve  morals.  Balls  of 
sodomites  were  held  at  n°  8  Place  de  la  Madeleine, 
where  on  Jan  2,  1864,  some  one  hundred  and  fifty 
men  met,  all  so  well  dressed  as  women  that  even  the 
landlord  did  not  recognise  them.  There  was  also  a 
club  for  Sotadic  debauchery  called  the  Cent  Gardes 
and  the  Dragons  de  l'lmperatrice  1).  They  copied  the 
imperial  toilette  and  kept  it  in  the  general  wardrobe: 
hence,  tf  faire  l'lmperatrice  8  meant  to  be  used  carnally. 
The  site,  a  splendid  hotel  in  the  Allee  des  Veuves, 
was  discovered  by  the  Procureur-Ge'ne'ral,  who  registered 
all  the  names;  but,  as  these  belonged  to  not  a  few 
senators  and  dignitaries,  the  Emperor  wisely  quashed 
proceedings.  The  club  was  broken  up  on  July  16th, 
1864.  During  the  same  year,  La  Petite  Revue,  edited 
by  M.  Loredan  Larchey,  son  of  the  General,  printed 
an  article,  "  Les  dchappes  de  Sodome : "  it  discusses 
the  letter  of  M.  Castagnary  to  the  Pr  ogres  de  Lyon, 
and  declares  that  the  Vice  had  been  adopted  by  plusieurs 
corps  de  troupes.  For  its  latest  developments  as 
regards  the  chantage  of  the  tantes  (pathics),  the  reader 
will  consult  the  last  issues  of  Dr  Tardieu's  well  known 
Etudes.  2)  He  declares  that  the  servant-class  is  most 

')  Centuria  Librorum  Absconditorum  (by  Pisanus  Fraxi)  4° 
p.  lx  and  593.    London.    Privately  printed,  1879. 

2)  A  friend  learned  in  these  matters  supplies  me  with 
following  list  of  famous  pederasts.  Those  who  marvel  at  the 
wide  diffusion  of  such  erotic  perversion,  and  its  being  affected 
by  so  many  celebrities,  will  bear  in  mind  that  the  greatest 
men  have  been  some  of  the  worst:  Alexander  of  Macedon. 



infected ;  and  that  the  vice  is  commonest  between  the 
ages  of  fifteen  and  twenty  five. 

The  pederasty  of  The  Nights  may  be  briefly  dis- 
tributed into  three  categories.  The  first  is  the  funny 
form,  as  the  unseemly  practical  joke  of  masterful 
Queen  Budur  (vol.  III.  300-306)  and  the  not  less  hardy 
jest  of  the  slave-princess  Zumurrud  (vol.  IV.  226). 
The  second  is  in  the  grimmest  and  most  earnest  phase 
of  the  perversion,  for  instance  where  Abou  Nowas  1) 

Julius  Csesar  and  Napoleon  Bonaparte  held  themselves  high 
above  the  moral  law  which  obliges  common-place  humanity. 
All  these  are  charged  with  the  Vice.  Of  kings  we  have 
Henri  III,  Louis  XIII  and  XVIII,  Frederick  II  of  Prussia, 
Peter  the  Great,  William  II  of  Holland,  and  Charles  II  and 
III  of  Parma.  We  find  also  Shakespeare  (i.  xv.  Edit.  Francois 
Hugo)  and  Moliere,  Theodore  de  Beza,  Lully  (the  composer), 
d'Assoucy,  Count  ZintzendorfF,  the  Grand  Conde,  Marquis  de 
Villette,  Pierre-Louis  Farnese,  Due  de  la  Valliere,  De  Soleinne, 
Count  d'Avaray,  Saint-Megrin,  d'Epernon,  Amiral  de  la  Susse, 
La  Roche.  Pouchin,  Rochfort  Saint  Louis,  Henne  (the  Spi- 
ritualist), Comte  Horace  de  Viel  Castel,  Lerminin,  Fievee, 
Theodore  Leclerc,  Cambaceres,  Marquis  de  Custine,  Sainte- 
Beuve  and  Count  d'Orsay.  For  others  refer  to  the  three  vols, 
of  Pisanus  Fraxi;  Index  Librorum  Prohibitorum  (London  1877), 
Centuria  Librorum  Absconditorum  (before  alluded  to\  and 
Catena  Librorum  Tacendorum,  London  1885.  The  indices  will 
supply  the  names. 

*)  Of  this  peculiar  character,  Ibn  Khallikan  remarks  (n.  43), 
"  There  were  four  poets  whose  works  clearly  contraried  their 
character.  Abu  al-Atahiyah  wrote  pious  poems  himself  being 
an  atheist,  Abu  Hukayma's  verses  proved  his  impotence,  yet 
he  was  more  salacious  than  a  he-goat ;  Mohammed  Ibn  Hazim 
praised  contentment,  yet  he  was  greedier  than  a  dog ;  and  Abu 
Nowas  hymned  the  joys  of  sodomy,  yet  he  was  more  passionate 
for  women  than  a  baboon. " 



debauches  the  three  youths  (vol.  V.  64-69) ;  whilst  in 
the  third  form  it  is  wisely  and  learnedly  disscussed, 
to  be  severely  blamed,  by  the  Shaykhah,  or  Reverend 
Woman  (vol.  V.  154). 

To  conclude  this  part  of  my  subject,  the  eclair- 
cissement  des  obscenites.  Many  readers  will  regret 
the  absence  from  The  Nights  of  that  modesty  which 
distinguishes  u  Amadis  de  Gaul,  "  whose  author,  when 
leaving  a  man  and  a  maid  together,  says,  "  And  noth- 
ing shall  be  here  related ;  for  these  and  suchlike  things 
which  are  conformable  neither  to  good  conscience  nor 
nature,  man  ought  in  reason  lightly  to  pass  over, 
holding  them  in  slight  esteem  as  they  deserve. 9  Nor 
have  we  less  respect  for  Palmerin  of  England  who 
after  a  risque*  scene  declares,  "  Herein  is  no  offence 
offered  to  the  wise  by  wanton  speeches,  or  encour- 
agement to  the  loose  by  lascivious  matter. "  But 
these  are  not  oriental  ideas,  and  we  must  e'en  take 
the  Eastern  as  we  find  him.  He  still  holds  u  Naturalia 
non  sunt  turpia,  "  together  with  "  Mundis  omnia 
munda ; "  and,  as  Bacon  assures  us  the  mixture  of  a 
lie  doth  add  to  pleasure,  so  the  Arab  enjoys  the 
startling  and  lively  contrast  of  extreme  virtue  and 
horrible  vice  placed  in  juxtaposition. 

Those  who  have  read  through  these  ten  volumes 
will  agree  with  me  that  the  proportion  of  offensive 
matter  bears  a  very  small  ratio  to  the  mass  of  the 
work.  In  an  age  saturated  with  cant  and  hypocrisy, 
here  and  there  a  venal  pen  will  mourn  over  the  "  Por- 
nography "  of  The  Nights,  dwell  upon  the  "  Ethics 
of  Dirt,  8  and  the  "  Garbage  of  the  Brothel  " ;  and  will 
lament  the  "wanton  dissemination  (!)  of  ancient  and 



filthy  fiction.  *  This  self-constituted  Censor  mo  rum 
reads  Aristophanes  and  Plato,  Horace  and  Virgil, 
perhaps  even  Martial  and  Petronius,  because  "  veiled 
in  the  decent  obscurity  of  a  learned  language ; *  he 
allows  men  Latine  loqui;  bnt  he  is  scandalised  at 
stumbling-blocks  much  less  important  in  plain  English. 
To  be  consistent,  he  must  begin  by  bowdlerising  not 
only  the  classics,  with  which  boys'  and  youths'  minds 
and  memories  are  soaked  and  saturated  at  schools 
and  colleges,  but  also  Boccaccio  and  Chaucer,  Shake- 
speare and  Rabelais ;  Burton,  Sterne,  Swift  and  a  long 
list  of  works  which  are  yearly  reprinted  and  republished 
without  a  word  of  protest.  Lastly,  why  does  not  this 
inconsistent  puritan  purge  the  Old  Testament  of  its 
allusions  to  human  ordure  and  the  pudenda ;  to  carnal 
copulation  and  impudent  whoredom,  to  adultery  and 
fornication,  to  onanism,  sodomy  and  bestiality?  But 
this  he  will  not  do,  the  whited  sepulchre!  To  the 
interested  critic  of  the  Edinburgh  Review  (n°  335  of 
July,  1886),  I  return  my  warmest  thanks  for  his 
direct  and  deliberate  falsehoods: — lies  are  one  legged 
and  short-lived,  and  venom  evaporates  *).  It  appears 
to  me  that  when  I  show  to  such  men,  so  "  respectable " 

')  A  virulently  and  unjustly  abusive  critique  never  yet  injured 
its  object :  in  fact  it  is  generally  the  greatest  favour  an  author's 
unfriends  can  bestow  upon  him.  But  to  notice  in  a  popular 
Review  books  which  have  been  printed  and  not  published,  is 
hardly  in  accordance  with  the  established  courtesies  of  literature. 
At  the  end  of  my  work,  I  propose  to  write  a  paper,  "  The 
Reviewer  Reviewed,"  which  will,  amongst  other  things,  explain 
the  motif  of  the  writer  of  the  critique  and  the  editor  of  the 



and  so  impure,  a  landscape  of  magnificent  prospects 
whose  vistas  are  adorned  with  every  charm  of  nature 
and  art,  they  point  their  unclean  noses  at  a  little 
heap  of  muck  here  and  there  lying  in  a  field-corner. 


N.  B.—lt  will  be  noticed  that  this  Appendix  contains  several 
references  to  Sir  Richard  Burton's  translation  of  the  «  Arabian 
Nights  \  We  deemed  it  fairer  to  Sir  Richard  to  give  the 
whole  of  the  article  to  selecting  passages  here  and  there, 
which  standing  apart  might  have  easily  led  to  a  misconstruction 
of  his  real  meaning.